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BIBLICAL INSTITUTES: 

OR, 

A SCRIPTURAL ILLUSTRATION 

OF THE 

DOCTRINES, MORALS, AND PRECEPTS 

OP 

THE BIBLE. 

WITH NOTES AND aUESTIONS. 



BY REV. LA ROY SUNDERLAND. 



Which things also we speak, not in the words which man's wisdom teacheth, 
but which the Holy Ghost teacheth ; comparing spiritual things with spiritual, 
1 Cor. ii, X3. 






NEW-YORK, 

PUBLISHED BY B. WAUGH AND T. MASON, 

FOR THE METHODIST EPISCOPAL CHURCH AT THE CONFERENCE 

OFFICE, 200 MULBERRY STREET. 

J, Collord, Printer, 
1834. 






" Entered according to Act of Congress, in the year 1834, by B, 
Waugh and T. Mason, in the Clerk's office of the District Court of 
the southern District of New- York." 



^/// 



EXTRACT FROM THE REPORT OP A COMMITTEE^ 

Jtppomted by the J^ew-England Annual Conference^ to 
examine this loork, Adopted June 12, 1834. 

From the attention which the committee have de- 
voted to the examination of this work, [Biblical 
Institutes,] they are of the opinion, that it will supply 
a place in our Sabbath schools and Bible classes, as 
well as in the library of Biblical students generally j, 
which has never been occupied by any previous work ; 
and they do hence very cordially recommend it to the 
approbation and patronage of this conference. 

John Lindsey, CKrman of Com. 

Webster, Ms., June 12, 1834. 



EXTRACT OF A LETTER 

From Rev. W. Fish, D. D., President of the Wesley an 
University, JVLiddletown, Con., dated 

Middletown, June 17, 1834. 
I HAVE spent some time in looking over the manu- 
script of Rev. La Roy Sunderland, entitled " Biblical 
Institutes." I have read most, or all of the notes ; 
attended to the arrangement and general plan with 
some care ; and, although I am not prepared to 
give an opinion upon the work in its detail and general 
minutia, I think I am prepared to give a general opinion 
of the manuscript. And I am decidedly of the opinion, 
that it supplies a desideratum in our course of Biblical 
instruction, not only for Sunday schools and Bible 
classes, but also for young students in theology, an(3 



4 LETTER OF DR. FISK. 

candidates for the ministry. Some of its advantages 
above any thing we have are : — 

1. Its classification. It presents in one connection 
all the principal scriptures appertaining to each parti- 
cular subject. 

2. Its Scriptural exhibition of the doctrines of our 
Church. It is teaching the doctrines of the Bible, as 
we understand them, openly^ ^nd frankly, and decidedly, 
and fully. 

3. It is a Scriptural work— emphatically so. It is 
not philosophizing about the doctrines of the Bible in 
w^ords which man's wisdom teacheth, but in the words 
of the Holy Spirit, comparing spiritual things with 
spiritual. 

4. Its admirable adaptation to Bible class instruc- 
tion. In this respect, its advantages are— -1. The text, 
cs it should be, is inserted in full, so that the student 
has the whole before him in one book. 2. The numbers, 
for the advantage of reference. 3. The notes. These 
notes, while they furnish critical knowledge for the 
student capable of understanding them, need not, I 
think, be a cause of embarrassment to the younger 
learner, because the questions do not involve these 
criticisms. 4. The questions. 5. The searching out 
of the student's own heart and feelings, which the wri-^ 
ter has contrived to carry on in connection with the 
explanation of doctrine. Until we have something 
of this kind, carrying home to the understanding and 
commending itself to the interest of the young, we can 
hardly hope to bring truth into equal contact with 
error, as it is, at the present day, under a variety of 
forms and guises, insinuated into the minds of the 
young. 

W. FisK. 



PREFACE. 



The object of this work is to give a Scriptural illus- 
tration of Christian Theology ; to explain and enforce 
every feature of Christian doctrine and duty found in 
the Bible. 

The author has attempted to do this, not in the words 
of man^s wisdom^ but in the words of the Holy Spirit^ 
comparing spiritual things with spiritual, A faithful and 
extensive comparison of parallel passages, it is univer- 
sally allowed, is decidedly the very best method for 
obtaining" a profitable and saving knowledge of what 
the Holy Spirit has taught in the word of God. 

'^ It is incredible to any one," says the learned and 
venerable Bishop Horsley, '' who has not in some de- 
gree made the experiment, what a proficiency may be 
made in that knowledge which maketh wise unto salva- 
tion, by studying the Scriptures in this manner, without 
any other commentary than what the different parts 

OF THE SACRED VOLUME MUTUALLY FURNISH FOR 

EACH OTHER. I will not scruplc to assert," adds this 
truly pious and learned prelate, " that the most illiterate 
Christian, if he can but read his English Bible, and 
w^ill take the pains to read it in this manner, will not 
only attain all that practical knowledge which is ne- 
cessary to his salvation ; but, by God's blessing, he will 
become learned in every thing relating to his religion 
in such a degree, that he will not be misled either by 
the refined arguments or the false assertions of those 
who endeavour to engraft their own opinions upon the 
oracles of God. The Bible thus studied will, indeed, 
prove to be what we Protestants esteem it — a certain 
and sufficient rule of faith and practice — a helmet of 
salvation, which alone may quench the fiery darts of 
the wicked." 

In recommending the same practice, another learned 
author, the Rev. T. H. Home, in his Introduction to 
the critical study and knowledge of the holy Scriptures, 
observes as follows : — " The comparison of parallel 
passages is a most important help for interpreting such 

1* 



6 PREFACE. 

parts of Scripture as may appear to us obscure or un- 
certain ; for on almost every subject there will be 
found a multitude of phrases, that, when diligently col- 
lated, will afford mutual illustration and support to 
each other : the truth, which is more obscurely inti- 
mated in one place being expressed with greater 
precision in others. Thus, a part of the attributes or 
circumstances, relating to both persons and things, is 
stated in one text, and part in another ; so that it is only 
by searching several passages, and connecting them to- 
gether, that we can obtain a just apprehension of them." 

The above learned authors, it will be seen, are 
recommending the habit of searching the Bible, and 
turning from one part of it to another, to find what 
passages we want on any subject, and also in what 
part of the Bible these passages may be found. But 
in the work now before the reader, this labour of con- 
sulting the concordance, searching for passages, and 
collecting them together, is already done for him ; and 
he has only to turn to any given subject here illustrated, 
and he will have, at one view, in most cases, the whole 
of every thing which is said in the Bible concerning it. 

But, to give a more defmite idea of the work, it may 
be necessary to remark : — 

1. The different subjects on which it treats are 
divided into recitations ; in each of which there are 
from fifteen to twenty passages of Scripture printed at 
length, precisely as they are found in our common 
English Bibles, together with the place in the Bible 
w^here each occurs. The italic, or supplied words, are 
marked here, the same as they are in our common 
version ; so that ministers, or others, may quote them 
for any purpose, without the trouble of referring to 
them in the Bible ; and the unlearned reader may see 
also what words are not found in the original, but are 
put into the English text, to aid in obtaining the sense, 
by our translators. 

2. The marginal readings are inserted with the text. 
These may easily be distinguished, as they are always 
enclosed in brackets. As to the nature and importance 



PREFACE. 7 

of these readings, the late pious and learned Dr. A. 
Clarke ohserves : — " Our conscientious translators not 
being able, in several cases, to determine which of two 
meanings borne by a word, or which of two words 
found in different copies, should be admitted into the 
text, adopted the measure of receiving both, placing 
one in the margin, and the other in the text; thus 
leaving the reader at liberty to adopt either, both of 
which, in their apprehension, stood nearly on the same 
authority. On this very account the marginal readings 
are essential to our version ; and I have found, on col- 
lating many of them with the originals, that those in 
the margin are to be preferred to those in the text, in 
proportion of, at least, eight to ten.^^ 

3. Every passage of Scripture embodied in the re- 
citiations is numbered, from the first to the last. This 
exceedingly facilitates the labour of referring from one 
part of the work to the other, in comparing and ex- 
plaining the different passages, and the subjects on 
which they are quoted. 

4. Each recitation is followed with notes, numbered 
so as to correspond with the text on which they are 
written. The notes are designed to give a concise, 
but general summary of Scriptural Illustrations ; in- 
cluding Jewish, Grecian, and Roman antiquities ; 
sacred geography, hterature, cosmography, theology, 
botany, zoology, ornithology, geology, manufactures, 
arts, sciences, history, biography, and chronology ; 
together with remarks, critical, philological, and ex- 
planatory, on many obscure and difficult passages ; as 
also on the inspiration. Divine authority, genuineness, 
authenticity, and uncorrupted preservation of the dif- 
ferent parts of the sacred volume. 

5. The questions which are added to each recitation, 
are numbered so as to correspond with the text and 
notes on which they are proposed. A little attention 
will show, that this is a pecuhar and manifest advantage 
in this work. 

And finally, this work differs from all others of the 
kind which the author has seen ; and it is designed to 



8 PREFACE, 

occupy a place in our Sabbath schools and Bible 
classes, which, it is believed, has not yet been sup- 
plied by any one book hitherto published. It has been 
prepared, also, with special reference to the wants of 
such as are just commencing a religious life, and into 
whose hands the author trusts it may be put by minis- 
ters of the Gospel, as a help in forming their religious 
principles, and building them up in the faith and prac- 
tice of that doctrine which has been the means of their 
conversion to God. 

In writing the following pages, the author has also 
had in view the disadvantages under which many of 
our junior preachers labour in the study of Christian 
theology ; and for whom he hopes this may not form 
an unacceptable volume, whether it be used as a book 
of Scripture lessons for public worship, or Bible class 
instruction ; or as a help merely to a better under- 
standing of the Christian religion, which it is our duty, 
as it should be our highest pleasure, to explain and 
enforce on the minds and consciences of others. 

Perhaps it should be added also, that the author has 
had the advantage of consulting many very scarce and 
valuable works in the preparation of this ; works which 
cannot have come within the range of studies pursued 
by theological students among us here, as many of 
them have never been published in this country, and 
of course cannot, therefore, have been accessible to 
those for whom this work is designed. This volume 
takes up but one third of the subjects embraced in the 
plan of the work : one or two additional volumes will 
be necessary to include the whole. The few quotations 
from the original languages of the Scriptures, which 
will be found in the notes, could not well be avoided, 
in doing justice to what the author believed to be the 
true meaning and sense of the sacred text. These 
quotations, however, will not, it is hoped, form an 
objection in the minds of any against the study of the 
work, as they are invariably followed with their re- 
spective renderings in English. 

Jlndovcr^ Mass., May 8th, 1834. 



CONTENTS. 



Some account of persons. &c, mentioned in this work. Page 11 

Recitation I. The Bible; its names and titles; the parts into 
which it is divided. 

Rec. II. The Bible ; its truth ; the genuineness and authenticity 
of its different parts; its uncorrupted preservation; its Divine 
authority. 

Rec. III. The BiMe ; its inestimable value. 

Rec. IV. The Bible ; it is the one and the only sufficient rule of 
our faith. 

Rec. V. The Bible ; it is the rule, and the only sufficient rule, of 
our lives and manners. 

Rec. VI. The Bible ; we should read and study it diligently and 
prayerfully, in order to become well informed and wise unto salvation. 

Rec. VII. The faithful study of the Bible promotes our moral 
goodness and piety. 

Rec. VIIL We should study the Bible in order to be happy. 

Rec. IX. Danger of neglecting the Holy Scriptures. 

Rec. X. The being of God ; what he is in himself; His unity, 
spirituality, eternity, immutability. 

Rec. XI. God is incomprehensible, unsearchable, and incompara- 
bly great. 

Rec. XII. The omnipotence and omnipresence of God. 

Rec« XIII. Wisdom and knowledge of God ; His omniscience- 

Rec. XIV. The goodness of God. 

Rec. XV. The holiness and justice of God. 

Rec. XVI. The veracity of God ; His faithfulness. 

Rec. XVII. God is the creator, governor, and preserver of all 
things, 

Rec. XVIII. The mercy of God ; His compassion and long 
suffering. 

Rec. XIX. The displeasure of God ; His wrath and ano;er. 

Rec. XX. God is the proper object of all relisfious worship. 

Rec. XXL The unconditiona.1 and unchangeable purposes of God. 

Rec. XXII. Conditional purposes of Gk)d. 

Rec. XXIII. The works of God. 

Rec. XXIV. The providence of God : He is the supreme governor 
ofalL ^ ' ^ ^ 

Rec. XXV. The providence of God. 

Rec. XXVI. The grace and love of God. 
, Rec. XXV II. Names and titles of God. 

Rec. XXVIII. What God is in relation to His saints. 

Rec. XXIX. What God is relatively to the wicked. 

Rec. XXX. Miscellaneous passages considered and explained. 

Rec. XXXI. Miscellaneous passages considered and explained. 

Rec. XXXII. Miscellaneous passages considered and explained- 

Rec. XXXIII. Of man; his original stale. 



10 CONTENTS. 

Rec. XXXIV. The moral law of God ; its nature and curse. 

Rec. XXXV. The fall of man ; its consequences. 

Rec. XXXVI. Human depravity, man's weakness and insulR- 
ciency. 

Rec. XXXVII. The emptiness and vanity of all things con- 
nected with this present world ; their insufficiency to give real and 
permanent felicity 

Rec XXXVIII. The principal predictions concerning the advent, 
character, and sufferings of the Messiah, together with the manner 
in which they have been fulfilled. 

Rec XXXIX. History of Jesus Christ; His birth, life, and 
ministry. 

Rec XL. The miracles of Christ. 

Rec XLI. Miracles of Christ. 

Rec XLII. The sufferings and death of Christ; the end for 
which He suffered. 

Rec XLIII. The resurrection of Christ ; His ascension into 
heaven ; His character as our Mediator. 

Rec XLIV. The atonement; its efficacy and extent. 

Reg. XLV. The Godhead of Jesus Christ; His supreme Divinity. 

Rec XLVI. 1 he supreme Divinity of Jesus Christ. 

Rec XL VII. The supreme Divinity of Jesus Christ. 

Rec XLVIII. The character of Christ as a man. 

Rec XLIX. Jesus Christ; His character as God and man united, 

Rec. L. The Holy Spirit; His personality and office ; He is God* 



Some account of different persoms to whom reference is 
made in the course of the following work. 

Aquila of Pontus. He was a convert to Christianity 
from heathenism, but finally embraced Judaism. His 
translation of the Old Testament from Hebrew into 
Greek is frequently mentioned by commentators. He 
flourished in the commencement of the second century 
after Christ. 

Aristotle ; a famous philosopher, born about 384 
years before Christ, in Stagyra, a small city in Macedon. 

Celsus, an Epicurean philosopher, of the second cen- 
tury after Christ. He was a most bitter enemy of the 
Christians, and wrote a book against them, which was 
answered by Origen, 

Clemens Mexandrinus, or Clement of Alexandria ; he 
was president of the famous theological school at Alex- 
andria, where he died, A. D. 220. 

Clemens Romaniis^ or Clement of Rome, supposed to 
have been a fellow labourer with St. Paul, and is referred 
to in Phil, iv, 3, as the ancients generally agree. 

Crates, a Grecian philosopher; he flourished 272 
years before Christ was born. 

Demosthenes, one of the gi*eatest orators of antiquity; 
he was born at Athens, about 370 years before Christ. 

DioNYsius of Halicarnassus, a Roman historian, who 
flourished during the Augustan age. 

Homer, a celebrated Greek poet, and the most ancient 
<>f all the profane writers. He flourished about 968 years 
before the Christian era, 

Ignatius, bishop of Antioch in Syria, and is supposed 
to have been known by some of the apostles ; he suffered 
martyrdom, A.D. 107. 

Irene us, bishop of Lyons in France, and the friend of 
Poly carp. He was born, it is believed, in Smyrna, and 
was martyred about A.D. 202. 

Jerome, one of the most eminent of the Latin fathers, 
and author of the translation of the Scriptures called the 
Vulgate. He died, A,D. 420. 

JosEPHUs, the ancient historian of the Jews. He was 
born about the time of our Saviour^s crucifixion, and died 
A.D. 93. 



12 PERSONS NAMED IN THIS WORK. 

Julian, one of the Roman emperors, commonly called 
the apostate, because he openly professed Christianity be- 
fore he ascended the throne ; but afterward he apostatized 
and became a most virulent persecutor of the Christians. 
He was killed in battle, A.D. 363. 

Justin, surnamed the mai^tyr, was a Christian philoso- 
pher, and was martyred under Marcus Aurelius, A.D. 167. 

Juvenal, a Roman poet, born at Aquinam, in Italy. 
He died A.D. 128. 

Manetho, a celebrated Egyptian priest. He lived 261 
years before Christ. 

Origen, a native of Alexandria, and president of the 
theological school in that place. He was one of the most 
celebrated of the Greek fathers, though he held and pro- 
pagated a number of singular errors, such as the transmi- 
gration of the human soul, and the redemption and salva- 
tion of devils. He was born A.D. 185, and died 254. 

PoLYCARP was the disciple of St. John, and was or- 
dained by that apostle bishop of Smyrna, in Asia Minor, 
where he suffered martyrdom, A.D. 167. 

Porphyry, of Tyre, a Platonic philosopher, much 
celebrated among the ancients ; born A.D. 233, and 
died in 304. 

Plutarch, a philosopher and historian of great fame. 
He was born in Greece, and died about A.D. 140. 

Strabo, a native of Amasia, on the borders of Cappa- 
docia ; he is famed for his travels and writings. He died 
A.D. 25. 

Pliny, the younger, an eminent Roman lawyer ; born 
A.D. 62, and died 113. 

Symmachus, a pagan, and a determined opposer of the 
Christian faith. He lived some time during the fourth 
century. 

Suetonius, a Roman biographer and historian ; born 
about A.D. 70. 

Tacitus, a celebrated Latin historian. He was the 
intimate friend of Pliny the younger, and was born about 
the same time. 

Tiberius, Claudius JYero, one of the Roman empe- 
rors , he was a most cruel and blood-thirsty tyrant. He 
died, A.D. 37. 

Tertullian, a very celebrated Latin father. He died, 
A.D. 216. 



*^* When this work is used in classes, the design is 
for the texts in the recitations to be either committed to 
memory, or read and studied thoroughly, together with 
the notes. Should it be thought necessary, the recitations 
may be divided into two or more lessons, so that there 
may be sufficient time to give every subject and every 
text such an examination as may be thought necessary. 

The teacher will perceive, that, in regard to the differ- 
ent subjects treated of in the recitations, there are no 
practical remarks in the notes, or at least but very few 
such. These the questions are designed to draw from the 
pupils, as they are suggested by the notes and text toge- 
ther; hence there is an ample field for him to occupy 
here, in making such reflections as it may be both interest- 
ing and profitable to address to the class, whenever it may 
be thought proper. 

The questions are so arranged that the attention is 
directed first to the text, which, in most cases, it would be 
well for the teacher to read or announce in the hearing of 
the class. If the direct answer required be not expressed 
in the text, it must be looked for in the corresponding 
note, where it will generally be found in the very language 
which may be given for an answer ; or the answer may 
be suggested by the nature of the subject. A few of the 
first recitations may be found somewhat difficult on com- 
mencing ; but a little perseverance and attention will 
render the manner of reciting familiar and easy. 



BIBLICAL INSTITUTES. 



RECITATION L 

The Bible. Its names and titles. The parts into which 
it is divided. 

1. Then said I, Lo, I come : in the volume of the 
book it is written of me, I delight to do thy will, O 
my God, Psa. xl, 7. 

2. And it came to pass, when Moses had made an 
end of writing the words of this law in a book, until 
they were finished, that Moses commanded the Levites 
which bare the ark of the covenant of the Lord, saying, 
Take this book of the law, and put it in the side of the 
ark of the covenant of the Lord your God, that it may 
be there for a witness against thee, Deut. xxxi, 24. 

3. From a child thou hast known the Holy Scrip- 
tures, 2 Tim. iii, 15. 

4. Who also hath made us able ministers of the 
New Testament, 2 Cor. iii, 6. 

5. For until this day remaineth the vail untaken 
away in the reading of the Old Testament ; which vail 
is taken away in Christ, 2 Cor. iii, 14. 

6. All things must be fulfilled which are written in 
the law of Moses, and in the prophets, and in the 
psalms, concerning me, Luke xxiv, 44. 

7. Unto them were committed the oracles of God, 
Rom. iii, 2. 

8. Who received the lively oracles to give unto us. 
Acts vii, 38. 

9. Hear the word of the Lord, ye rulers of Sodom : 
give ear unto the law of your God, ye people of Go- 
morrah, Isa. i, 10, 

10. The sword of the Spirit, which is the word of 
God, Eph. vi, 17. 

11. Blessed are the undefiled [or perfect] in the 
way, who walk in the law of the Lord, Psa. cxix, 1 



16 BIBLICAL INSTITUTES. 

12. Blessed are they that keep his testimonies, and 
that seek him with the whole heart, Psa. cxix, 2. 

13. They also do no iniquity: they walk in his 
ways, Psa. cxix, 3. 

14. Thou hast commanded us to keep thy precepts 
diligently, Psa. cxix, 4. 

15. O that my ways were directed to keep thy 
statutes, Psa. cxix, 5. 

16. Then shall I not be ashamed, when I have 
respect unto all thy commandments, Psa, cxix, 6. 

17. I will praise thee with uprightness of heart, when 
I shall have learned thy righteous judgments, [or judg- 
ments of thy righteousness,] Psa. cxix, 7, 

18. Strengthen thou me according to thy word, 
Psa. cxix, 28. 

19. Thy law is the truth, Psa. cxix, 142. 

20. And hath committed unto us [or put in us] the 
word of reconciliation, 2 Cor. v, 19. 

NOTES ON RECITATION L 

1. Volume of the book'\ Our English word volume is 
from the Latin volumen^ a folding, a rolling, or volvo, to 
roll ; because the writings of the ancients were generally 
upon long pieces of parchment, which were rolled at both 
ends upon two sticks or rollers. See 2 Tim. iv, 13. And 
the volume, or roll, mentioned in the text, was that upon 
which the Jewish Scriptures were written. 

Book, from the Greek Bj/3Xo^, Bible, or The Book, 
by way of eminence, because it is the only one which was 
ever written by the direction of God, and because it is 
immensely more important, and infinitely higher in its 
claims upon the attention and faith of men, than any, or 
all other books that ever were, or ever can be written. 

Different parts of the Bible are denominated the book, 
as the book of the law, the book of the prophets ; and 
some others are mentioned which are not now extant, and 
of which nothing is known. See Numb, xxi, 14 ; Josh, x, 
13; 2 Sam. i, 18; x, 25; 1 Kings iv, 32; 1 Chron. 
xxvii, 24 ; xxix, 29 ; 2 Chron, ix, 29 ; xii, 15. 

3. The Holy Scriptures'] The Latin Scriptura, from 
which we have the English word Scripture, signifies sim- 



RECITATION 1. 17 

ply a writing, a composition of any kind. Here the apos- 
tle calls the Scriptures of the Old Testament i?pa /pa/x- 
juuara, holy writings, or the Holy Scriptures, as they were 
composed by holy men, upon the most sacred and import- 
ant subjects. Hence the term is now used to denote the 
whole of Divine revelation, contained in both the Old and 
New Testaments. 

4. The JVeio Testament'] From the old Latin, Novum 
Testamentum, translation of the original Greek r) xajvr) 
6iix^y)X7], The JS^ew Covenant, which is applied to all the 
inspired writings of the evangelists and apostles, since the 
advent of our Lord Jesus Christ. 

The New Testament contains twenty-seven books, 
written by the different authors whose names they bear, 
between fifty-two and ninety-six years after Christ was 
born. They are usually divided into 1. The historical 
books, comprising the four Gospels of Matthew, Mark, 
Luke, and John, and the Acts of the Apostles, written 
probably by St. Luke. 2. The doctrinal books, contain- 
ing all the epistles, from Romans to Jude. And, 3. The 
prophetical, being the Book of the Revelation of St. John, 

5. The Old Testamenf] Or rj iroikaTa Sia&Tixri, The Old 
Covenant, by which is now understood all those writings 
given by Divine inspiration previous to the advent of the 
Messiah. This part of the Bible consists of thirty-nine 
books ; but, according to Josephus, among the ancient 
Jews they formed but twenty-two, corresponding to the 
number of letters in the Hebrew alphabet ; and, in order 
to bring them within this number, they united some of 
them into one, which are now reckoned separately. The 
Old Testament consists of four parts. 1. The penta- 
teuch, from 'Trivrs, five, and rsv^og^ a volume, or book, the 
first five books of the Old Testament written by Moses, 
The first five verses of chap, i, and the twelfth verse of 
chap, ii, and the last chapter of Deuteronomy, were proba- 
bly added by Joshua. 2. The historical books, from 
Joshua to Esther inclusive. 3. The poetical, or doc- 
trinal books, from Job to the Song of Solomon inclusive. 
4. The prophetical books, from Isaiah to Malachi. 

6. The law of Moses, the Prophets, and the Psalms'] 
So the Old Testament was divided by the ancient 
Jews. 

2* 



18 BIBLICAL INSTITUTES. 

(1. The law of Moses, or the pentateuch, mentioned 
above, comprised, 1. Genesis. This book has its name 
from the Septuagint, BijSXog TfvsVsw^, the book of the gene- 
ration^ because it contains an account of the genealogy of 
the first patriarchs. In the Hebrew, however, its name is 
n'^Xia, in the beginnings from the first word which be- 
gins the book. 2. Exodus, from the Septuagint "Ego5o^, 
going oiity referring to the departure of the children of 
Israel from Egypt. 3. Leviticus is the title of this book, 
both in the Latin and Septuagint, because it gives the laws 
and regulations of the Levites ; and hence the Jews 
called it the priests^ law, 4. JVumbers, from JVumeri, the 
Latin translation of 'Aji^|xoi, because its first three chapters 
contain an account of the number of the Israelites. 5. 
Deuteronomy. This name signifies the second law, both in 
the Greek AsuTSpovo'iJiiov, and Latin Deuteronomium. It 
appears to have been suggested by the second copy of the 
law which the king was directed to write from the first, 
for the regulation of his conduct. See Deut. xvii, 18, 

The above divisions, or books, made but one volume 
anciently among the Jews, being written on one roll, as the 
manuscripts they read in their synagogues are to this day. 
(2. The Prophets. These were subdivided into the 
former and latter. See Zech. i, 4. In the former were 
included the books of Joshua, Judges, Samuel, and 
Kings ; and in the latter those of Isaiah, Jeremiah, 
Ezekiel, and the twelve lesser prophets. 

(3. The Psalms. Under this name was included the 
Psalms, Proverbs, Job, the Song of Solomon, Ruth, La- 
mentations, Ecclesiastes, Esther, Daniel, Ezra, Nehe- 
miah, and the two books of Chronicles. This division 
was called the Psalms, because it commenced with this 
book. 

B. The lively oracles'] Or the living oracles, that reve- 
lation which God made of Himself to Moses and the pro- 
phets, which opened the way of life to man. See 7, and 
Heb. V, 12. 

9. Word of the Lord] So the whole revelation of God 
is called, because it is the word which God has spoken. 
See 25. 

10. Sword of the Spirit] The instrument which the 
Spirit uses to accompUsh the salvation of men. 



RECITATION I. 19 

11. Law of the Lovdl The word here rendered law^ 
is from nv, to direct, to put, or make straight, to guide. 
See Gen. xlvi, 28 ; Exod. iv, 12 ; 1 Sam. xii, 23. 

12. His testimonies'] From a word, which signifies 
farther, beyond, and to witness, to testify. See 1 Kings 

xxi, 13. 

13. Thy ways'] The way in which God proceeds to 
govern and save his intelligent creatures. 

14. Thy precepts] The word here rendered precepts, is 
from np3, to look on, or to look after, to take notice of, to 
oversee, to visit, to review. See Gen. xxi, 1 ; 1 Sam. 
XV, 2. 

15. Thy statutes] Thy word, which describes and 
traces out the way of man's duty. The word here trans- 
lated statutes, is from ppn, to engrave, to mark or hew out^ 
to point out, to describe. See Job xxvi, 10; Prov. viii, 
27, 29 ; Isa. xlix, 16. 

16. Commandments] Such things as God, in his infinite 
authority, has prohibited, or commanded to be done. 

17. Judgments] What God has revealed in his word 
to regulate the lives of men, and to judge and determine 
between right and wrong. 

19. The truth] In Hebrew TD5<, aman, or amen^ 
signifies stability, constancy ; to be established, confirmed, 
faithfulness, to make constant, to believe ; and from this 
root comes the word rendered truth in the text. 

20. Word of reconciliation] The doctrine of the Gos- 
pel, by which the way of salvation for man is illustrated, 
and by the preaching of which men may be awakened and 
converted to God. 

aUESTIONS ON RECITATION I. 

What is the subject of the present recitation ? 

1. Why is it called the Bible ? On what were the books anciently- 
written? In what form were these parchments preserved? Are 
different parts of the Bible called books? Can you mention some 
of them ? Can you repeat the names of some books mentioned in 
the Bible which are not now known ? 

2. What were the Levites commanded to put into the ark of the 
covenant? Why were they commanded to do so? How will the 
word of God witness against us if we neglect it? See Recitation IX. 

3. By what other name is the Bible ealled? Why are they 
called holy 1 



20 BIBLICAL INSTITUTES. 

4. What is the most common and general division of the Bible ? 
What is that part of the Bible called which has been written since 
Christ was born? By whom was it written? During what time 
was it written ? How many books does it contain ? How are they 
divided? Which are the historical books? Which are the doc- 
trinal ? Which the prophetical ? 

5. What is that part of the Bible called which was written before 
Christ was born? How many books does it contain? Into how 
many parts is it generally divided ? What are they called? Can 
you describe the first part ? The second ? The third ? The fourth ? 
Is it probable that Moses gave an account of his own death in the 
last chapter of Deuteronomy? By whom is it thought that was 
iidded? 

6. What were the general divisions of the Old Testament by the 
Jews? How many books were included in the law of Moses? 
What are their names ? Why is the first called Genesis ? Why is 
the second called Exodus? Why is the third called Leviticus? 
Why is the fourth called Numbers? Why is the fifth called Deu- 
teronomy ? How were the prophets subdivided ? What books 
were included in the former prophets? What books were meant 
by the latter ? What books wer^ included under the name of the 
Psalms? Why was this division called by this name ? 

7. To whom does the apostle refer in this text ? 

S. For what purpose is it said they received the oracles of God ? 
Why are they called lively oracles ? 

9. By what general name is the whole revelation of God called? 

10. What is God's word here called ? Why is it called so? 

11. What is the definition of the word rendered law in this text? 

12. What is the signification of the word here rendered testi- 
monies? Do you discover any similitude between this definition 
and the 3d text ? What is it ? 

13. What is meant by the way of God ? Do you delight to walk 
in his ways? 

14. What is the meaning of th-e word rendered precepts in this text ? 

15. What is meant by the statutes of God ? 

16. What by the commandments of God ? 

17. What by his judgments? 

18 For what particular blessing does the psalmist pray in this text ? 

19. AVhat is meant by his truth? What is the meaning of the 
word amen ? 

20. What do you understand by the word of reconciliation ? 
Where is this word found ? 



RECITATION II. 

The Bible. Its truth. The genuineness and authenticity 
of its different 'parts. Its uncomipted preservation. 
Its Divine authoiHty, 

21. I will show thee that which is noted in the 
Scripture of truth, Dan. x, 21. 



RECITATION II. 21 

22. But my words and my statutes, which I com- 
manded my servants the prophets, did they not take 
hold of [or overtake] your fathers ? Zech. i, 6. 

23. For the prophecy came not in old [or at any] 
time, by the will of man ; but holy men spake as they 
were moved by the Holy Ghost, 2 Pet i, 21. 

24 The Spirit of the Lord spake by me, and his 
word was in my tongue, 2 Sam. xxiii, 2. 

25. God, who at sundry times and in divers manners, 
spake in time past unto the fathers by the prophets, 
hath in these last days spoken unto us by his Son, 
whom he hath appointed heir of all things, Heb. i, 1. 

26. And from the time that the daily sacrifice shall 
be taken away, and the abomination that maketh deso- 
late set up, there shall he a thousand two hundred and 
ninety days, Dan. xii, 11. 

27. When ye therefore shall see the abomination of 
desolation, spoken of by Daniel the prophet, stand in 
the holy place ; whoso readeth let him understand, 
then let them which be in Judea flee unto the moun- 
tains, Matt, xxiv, 15. 

28. The Scripture cannot be broken, John x, 35. 

29. But now ye seek to kill me, a man that hath 
told you the truth which I have heard of God, John viii, 
40. 

30. He therefore that despiseth [or rejecteth,] de- 
spiseth not man, but God, who hath also given unto us 
his Holy Spirit, 1 Thess. iv, 8. 

31. I charge [or adjure] you by the Lord, that this 
epistle be read unto all the holy brethren, 1 Thess. v, 
27. 

32. When ye received the word of God which ye 
heard of us, ye received it not as the word of men, 
but, as it is in truth, the word of God, 1 Thess. ii, 13. 

33. This second epistle, beloved, I now write unto 
you ; in both which I stir up your pure minds by way 
of remembrance ; that ye may be mindful of the words 
which were spoken before by the holy prophets, and 
of the commandment of us the apostles of the Lord 
and Saviour ; knowing this first, that there shall come 



22 BIBLICAL INSTITUTES. 

in the last days scoffers, walking after their own lusts, 
and saying, Where is the promise of his coming ? for 
since the fathers fell asleep, all things continue as they 
were from the beginning of the creation, 2 Pet. iii, 1. 

34. They are of the world ; therefore speak they of 
the world, and the world heareth them. We are of 
God. He that knoweth God, heareth us. Hereby 
know we the spirit of truth, and the spirit of error, 
1 John iv, 5. 

35. Which things also we speak, not in the words 
which man's wisdom teacheth, but which the Holy 
Ghost teacheth ; comparing spiritual things with spi- 
ritual, 1 Cor. ii, 13. 

36. For he established a testimony in Jacob, and 
appointed a law in Israel, which he commanded our 
fathers, that they should make them known to their 
children; that the generation to come might know 
ihem^ even the children which should be born, who 
should arise and declare them to their children ; that 
they might set their hope in God, and not forget the 
works of God, but keep his commandments, Psa. 
Ixxviii, 5. 

37. Heaven and earth shall pass away; but my 
word shall not pass away, Mark xiii, 31. 

38. The word of our God shall stand for ever, 
Isa. xl, 8. 

NOTES ON RECITATION IL 

22. Did not my word take hold of your fathers .?] 
And thus God's word has, times without number, proved 
true to the very letter, without ever failing in one case. 
See Numb, xiv, 23 ; and compare Numb, xxvi, 64 ; 
1 Oor. Xi 5. 

23. Holy men spake by the Holy Ghosf] That the 
prophets, whose writings constitute what we denominate 
the Old Testament, were good men, and that they did 
actually write those parts of the Bible which are generally 
attributed to them, there is the fullest and most conclusive 
evidence to believe. 

(1. It was morally impossible for those writings to have 
been forged and imposed upon the people at the time they 



RECITATION II. 26 

were written. The Jews, as a nation, never could have 
been concerned in forging for themselves a code of such 
difficult laws and precepts, for the transgression of which 
they were so frequently [chastened and scourged with 
so much severity. And the insurmountable enmity which 
always existed between the Jews and the different nations 
around them, renders it morally certain that they could 
not, and would not be imposed upon by the forgeries of 
those whom they thought too vile for any kind of inter- 
course. The antiquity of the Jewish Scriptures is suffi- 
ciently attested by the translators of the Septuagint, 
of Aquilla, Theodotian, Symmachus, Josephus, Manetho, 
Strabo, and Juvenal; and also by indubitable marks of 
the deluge, which still appear in the earth, and by coins 
and sculptures which existed more than three thousand 
years ago, as has been satisfactorily and repeatedly proved. 
(See CahneVs Did. on the Art, Deluge,) 

Consider the language and style of writing in these 
books. They were written in Hebrew, the vernacular 
tongue of the Jews, but this language ceased to be spoken 
soon after the event mentioned in Jer. lii, 28 ; that is, it 
was not spoken as a living language; from which fact it 
is conclusively evident, that these books were written more 
than two thousand four hundred years since ; and the 
great variety of style and manner, proves that they were 
written at various times, and by different persons. 

(2. These books have always been received by the 
Jews as genuine, that is, as written by the persons whose 
names they bear ; and one particular tribe of the nation 
was, from the beginning of their polity, set apart for the 
express purpose of watching over and preserving them. 
And the Jews, as a people, from their earliest history, 
have been known as most faithfully attached to their 
Scriptures, even to superstition. They have transcribed 
and preserved them with the utmost exactness and scru- 
pulosity, counting and comparing every word and letter. 
Nor were they ever accused by their own prophets, nor 
yet by Christ nor his apostles, of mutilating or corrupting 
their Scriptures at anytime, though they denounced against 
them the most terrible and alarming judgments for other 
sins of which they were guilty. 

25. Spoken unto us by his *Son] He spake in times 



24 BIBLICAL INSTITUTES. 

past, as we have seen above, by His Spirit in the prophets 
to the Jews, and through them to the whole world ; and 
now He has confirmed those revelations by the appearance 
of His Son in the flesh, who has made known to us more 
clearly and fully the whole will of God. 

That there was such a person as Jesus Christ, who 
made His appearance in the world at the very time and 
place set forth in the New Testament, there is sufficient 
evidence to prove, even if we deny the Divinity of His 
mission. 

Tacitus, in the description he gives of the great confla- 
gration with which Rome was visited during the reign of 
Nero, speaks of a sect called Christians^ upon whom 
Nero inflicted the most studied tortures, and says that 
they derived their name from Christ, who was executed 
by Pontius Pilate, the procurator, during the reign of 
Tiberius. This sect is also mentioned by Suetonius 
and Pliny. 

The following remarkable passage is from Flavins Jo- 
sephus. He says, " There lived about this time a certain 
Jesus, a wise man, if, indeed, it is proper to call him a man ; 
for he performed many wonderful works. He was an in- 
structer of those persons who received the truth with 
willingness. He induced many to become his followers, 
as well among the Jews as among the Gentiles also. 
This was the Christ." And he goes on to tell how he 
was put to death, that He arose again the third day, and 
that at the time he wrote, there was a tribe called Chris- 
tians, after the name of Christ. 

That the books of the New Testament were written by 
the persons whose names they bear, and to whom they 
have been generally attributed by believers in Divine 
revelation, and that they have been transmittted to us 
entire and uncorrupted, is demonstrated beyond success- 
ful contradiction. 

(1. There has never been a time since the advent of 
Jesus Christ, when it was possible for any persons to 
forge these books, without detection and exposure. And 
we know, that during the age which followed the cruci- 
fixion of Christ, when these books were written, there 
were enemies among the Jews and Gentiles, as much 
disposed, and every way better qualified to detect the de* 



RECITATION II. 25 

ception, if they had been forged, than any other persons 
who have ever lived from that time to this. 

(2. These books have been alluded to, and quoted by 
Christians, and enemies of the Christian name, from the 
present to the very time when they were first written. 
And there is no evidence that any one doubted at that 
time, either that they were not actually written by the per- 
sons to whom they have been attributed, or that the matter 
set forth in them was false, or forged. 

(3. The character of the writers, also, and their lan- 
guage and style of writing, together with the facts which 
they describe, and the agreement of these facts with the 
general and particular histories of those times, render the 
genuineness and authenticity of these books indisputable. 
Thus, Herod's murder of the infants is mentioned by Cel- 
sus ; the darkness which attended the crucifixion was a 
matter of history well known to the heathen, as is testi- 
fied by Origen ; and many of the miracles, as matters of 
fact, were owned and acknowledged by Juhan and Celsus, 
the most virulent enemies the Church ever had. Porphyry 
was a talented opposer of the New Testament Scriptures ; 
and Chrysostom refers to him and Celus to prove their 
antiquity. He says, " Those who were our enemies, 
Celsus, and after him Bataneotes, or Porphyry, are suitable 
witnesses to testify the antiquity of our books ; for they 
did not surely endeavour to refute books wliich were com- 
posed after the time in which they lived." 

(4. That in the different copies which have been multi- 
plied of these books, a few errors of letters, or syllables, 
or even words, may have occurred, is readily admitted ; 
but that either of them, or indeed any part of the Bible, 
has been altered or corrupted, at any time, by its friends 
or foes, there is not the least shadow of evidence. Every 
precept, every doctrine, every prophecy, and every fact 
remains the same ; making together one Bible, which is 
yet to be preserved, as it always has been, an imperishable 
monument of God's wisdom and goodness ! 

27. Whoso readeth let him understand]^ The prophecy, 
see 26, referred to in this text. It is a most lucid descrip- 
tion of the times and person of the Messiah ; and the 
singular minuteness with which it foretells the circum- 
stances, and, indeed, the very time of His death, has con- 

3 



26 BIBLICAL INSTITUTErS. 

tributed, probably, more than any other cause, to induce 
the Jews to cease reading this prophet pubUcly in their 
synagogues. 

ClUESTIONS ON RECITATION H, 

What is the subject of this recitation ? 

21. Why are the Scriptures called the Scriptures of truth? 

22. What did God command His servants ? What did His word 
do ? Did His word ever fail ? Do you recollect any facts from the 
Bible to this point ? Describe them. What inference may we draw 
from them ? 

23. How is it said the prophecy did not come? How did it 
coiie? By whom did it come? Was it morally possible for the 
different books of the Old Testament to have been written by other 
persons than those to whom they have been attributed 1 Why is it 
improbable that the Jews, as a nation, forged them for themselves ? 
How does it appear that some of the neighbouring nations did not 
forge them? If they were not forged, must they not have been 
written by the very persons whose names they bear? If those per- 
sons were bad men, is it at all likely that they wo=uld have written 
such books as these, containing precepts and laws for their own 
punishment? And if they were good men, does it not follow, that 
they must have written nothing but the truth ? How is the anti- 
quity of these books attested ? Who was Aquila ? When did he 
live? Who was Theodotian? When did he live? Who was 
Symmachus ? When did he live ? Manetho ? When did he live ? 
Strabo? When did he live? Juvenal? When did he live? In 
what language were these books written? When did this cease to 
be the living language of the Jews ? What may we infer from this ? 
From what circumstances does it appear, that these books were 
written at various times and by different persons ? Does it not fol- 
low then, seeing there is such a perfect agreem.ent between them, 
that they must have been written by the inspiration of God ? How 
have these books always been received by the Jews? How have 
they manifested their care for them ? Were they ever accused of 
altering them ? If any of their enemies had done so, is it not ex- 
tremely probable that the Jews would certainly have detected the 
error ? 

25. How has God confirmed the truth and inspiration of the Old 
Testament Scriptures in these last days ? How has the Son of God 
done this? What evidence can be found in profane history, that 
there was sych a person who lived and died in the manner which the 
New Testament says Jesus Christ did ? What does Tacitus say ? 
When did Tacitus live? Who was Nero? When did he live? 
Who was Tiberius ? When did he live ? What remarkable pas- 
sage is fjund in the history of Josephus ? When did Josephus live ? 
Were the books of the New Testament actually written by the 
persons whose names they bear, and to whom they have generally 
been attributed ? Have they been preserved from the beginning 
entire and uncorrupted ? Can you mention one argument to prove 
this ? Is it not very probable, that if these books had been forged, 
that the forgery would have been discovered and exposed at the 



RECITATION III. 



27 



time ? Why is this probable ? By whom have they been alluded 
to, or quoted, from the time when they were first written ? Is there 
any evidence that any persons disputed their genuineness at that 
time? What do you ifjfer from the character of their authors? 
What from their language and style, and the facts which they de- 
scribe ? Is this inference confirmed by the histories of those times 
in which these books were written ? By whom is the murder of the 
infants mentioned ? What does Origcn say of the darkness at the 
crucifixion of Christ? By what enemies were some of Christ's 
miracles owned and acknowledged ? Who was Celsus ? When did 
he live? Who was Julian? Why was he called the apostate? 
When did he live ? Who was Porphyry ? When did he live ? 
What does Chrysostom say of him and Celsus? Who was Chry- 
sosiom? Is there any evidence to prove, that any part of the whole 
Bible has ever, at any time, been altered or corrupted by its friends 
or enemies ? Of what is it, and will it for ever be, an imperishable 
monument ? 

27s To what prediction does this text refer ? For what is this 
prophecy remarkable ? What does its fulfilment prove ? 

29. What does Christ tell the Jews ? 

30. Whom do those despise who reject the writings of the apos- 
tles ? Did they write by Divine inspiration ? Are these writings, 
then, of Divine authority ? 

31. What solemn charge did the apostle give in this epistle? 
Must it not then be a very wicked thing for any Church or person 
to prevent another from reading the Scriptures? 

32. How did the early Christians receive the epistles of the apos- 
tles, which were sent to them ? 

33. What prediction do you observe in this passage ? Have you 
ever known it to be fulfilled ? 

36. What did God command the fathers ? Have these testimonies 
ever been made known to you? 

37. Will the word of God ever pass away ? Will our obligations 
to study and obey this word ever be done away ? 



RECITATION III. 

The Bible. Its inestimable value. 

39. All Scripture is given by inspiration of God, and 
is profitable for doctrine, for reproof^ for correction, 
for instruction in righteousness, 2 Tim. iii, 16. 

40. For the commandment is a lamp, [or candle,] 
and the law is light, and reproofs of instruction are the 
way of life. Pro v. vi, 23. 

41. Then said he unto them, Therefore every scribe 
which is instructed unto the kingdom of heaven, is like 



28 BIBLICAL INSTITUTES. 

unto a man that is a householder, which bringeth 
forth out of his treasure things new and old, Matt, 
xiii^ 52. 

42. Do not my words do good to him that walketh 
uprightly ? Mieah ii, 7. 

43. For what nation is there so great, who hath God 
so nigh unto them, as the Lord our God is in all things 
that we call upon him /or ? And what nation is there 
so great, that hath statutes and judgments so righteous 
as this law, which I set before you this day ? Deut. 
iv, 7. 

44. For after that in the wisdom of God, the world 
by wisdom knew not God, it pleased God, by the fool- 
ishness of preaching, to save them that beUeve, 1 Cor. 
i, 21. 

45. He sent his word and healed them, and deliver- 
ed them from their destructions, Psa. cvii, 20. 

46. But the word is very nigh unto thee, in thy 
mouth, and in thy heart, that thou mayest do it, 
Deut. XXX, 14. 

47. And the word of the Lord was precious in those 
days ; there was no open vision, 1 Sam. iii, 1. 

48. Behold, the days come, saith the Lord God, that 
I will send a famine in the land ; not a famine for 
bread, nor a thirst for water, but of hearing the words 
of the Lord ; and they shall wander from sea to sea, 
and from the north even to the east ; they shall run to 
and fro to seek the word of the Lord, and shall not 
find ity Amos viii, 11. 

49. Blessed are they that hear the word of God, and 
keep it, Luke xi, 28, 

50. And have tasted the good word of God, 
Heb. vi, 5. 

51. I wait for the Lord, my soul doth wait, and in 
his word do I hope, Psa. cxxx, 5. 

52. Thy word have I hid in my heart, that I might 
not sin against thee, Psa. cxix, 1 1 . 

53. How sweet are thy words unto my taste ! [or 
palate,] j/ca, sweeter than honey to my mouthy Psa, 
cxix, 103. 



RECITATION III. 29 

54. The ingrafted word, which is able to save your 
souls, James i, 21. 

55. The Holy Scriptures, which are able to make 
thee wise unto salvation through faith which is in 
Christ Jesus, 2 Tim. iii, 15. 

NOTES ON RECITATION III. 

39. All Scripture is given by inspiration of God'] The 
word is, supplied in the first clause of this texi, does not 
certainly comport with the meaning of the apostle. He 
does not say that all writings are actually inspired of God, 
but rather all such writings, see 3, as were given by Di- 
vine inspiration, were profitable, inasmuch as that without 
them the will of God could not be known. 

For instruction in righteousness] They are profitable 
and competent to afibrd all that instruction, as to man's 
duty and the way of salvation, which is necessary for his 
present and future felicity. 

41. Every scribe] This is a word of very frequent oc- 
currence in the Bible, and it has several significations*. 
1. It signifies a writer, clerk, or secretary. See 2 Sam., 
viii, 17 ; 1 Kings iv, 3. 2. A muster master, or commis- 
sary of an army, 2 Chron. xxvi, 11. 3. It is put for a 
man of letters, a skilful man, a doctor of the law, 
1 Chron. xxvii, 32 ; Ezra vii, 6. 

The scribes are frequently mentioned in the New 
Testament, but it does not appear that they formed any 
particular or distinct sect, though they are often mentioned 
with the Pharisees. They were pubhc writers, and ex- 
pounders of the law, and they appear to have valued them-- 
selves highly on this account. See Luke xi, 52. 

43. Statutes and judgments sa righteous] In the pos- 
session of the Holy Scriptures, the Jews were certainly 
distinguished above all the other nations around them. It 
was necessary that one nation should be selected as the 
medium through which a Divine revelafion might be com- 
municated to the whole worlds The Jews, we have seen 
before, were that nation. 

44. The world by wisdom knew not God] This is an 
unqualified and humiliating truth ! The wisest and best 
of men which this world ha^ ever afforded, in the exercise 

a* 



30 BIBLICAL INSTITUTES. 

of all the wisdom and philosophy which they could com- 
mand, without the light of Divine revelation, knew not 
God ! By the works of creation, see Rom. i, 20, they 
could discover some of the natural perfections of God, 
such as His power and wisdom, but they were utterly in 
the dark with regard to a saving knowledge of either 
His will or the way of salvation. See Acts xvii, 23. 
Hence God in mercy ordained the preaching of His word 
as the grand means of giving mankind a knowledge of 
Himself, and the way in which guilty man may be justified 
and saved ; and yet, this is the preaching which is thought 
foolishness by the wise men of this world ! 

47. The word of the Lord was precious in those days'] 
It was a time when there was no true prophet commis- 
sioned to declare the will of God to the people. They 
were principally dependent upon revelations thus made, to 
meet the exigencies of the times. 

48. *R famine of hearing the word of the Lord] A 
kind of famine, this, the most of all to be dreaded ! And 
yet it has been demerited and inflicted upon this ill-fated 
nation, the Jews, now for nearly two thousand years. 
Since they were made desolate by the invasion of the 
Roman army, see 26, 27, they have been without a 
prophet to show unto them the word of the Lord, till they 
have been scattered and driven to the ends of the earth. 
See Matt, xxiii, 37 ; and compare Isa. viii, 21, 22. 

54. Which is able to save your souls'] It is every way 
sufficient to awaken, convert, and sanctify men. We 
need not, therefore, be atraid to depend on this alone for 
this purpose, in the use of those means which it recom- 
mends, but we should believe it, and receive it readily, 
with all meekness. 

65. Mle to make thee loise unto salvation] They will, 
if properly investigated, impart that instruction without 
which no one can exercise faith in Christ, or be saved. 

aUESTIONS ON RECITATION III. 

What is the subject of this recitation ? 

39. Can you repeat all the texts in it from memory ? Will you 
recite some of them ? What does the apostle mean in this text? 
Could the will of God be satisfactorily known without the Holy 
Scriptures ? For what are they profitable ? 

40. To what is the commandment here compared? What are 
those reproofs which administer instruction ? 



RECITATION IV. 31 

41. How many significations do you find of the word scribe? 
What is the first? Can you give a text to confirm this definition? 
What is the second definition ? Where is this stated ? What is 
the third ? How do you prove this ? On wiiat account do they ap- 
pear to have valued themselves? 

42. To whom does God's word do good ? 

43. For what were the Jews distinguished above the nations 
around them? For what were they chosen? Was it not an un- 
speakable favour to the whole world for God to choose one nation 
for this purpose ? 

44. What important fact is here asserted ? What knowledge of 
God may be obtained from the works of creation? Has there never 
been any exception to the fact here asserted ? Have ther e not been 
some wise men of this world, who have savingly known God, with- 
out the aid of a Divine revelation? If the wisest of men cannot do 
without the Bible^ what can the ignorant and unlearned do ? How 
did the heathen worship God ? What are the means God has or- 
dained by which to give a knowledge of Himself? Who are saved 
by this means? What do some of the wise of this world think of 
this preaching ? What is it to such as believe ? See 1 Cor. i, 24. 

45. How did God heal the Israelites? 

46. Where is the word of God said to be ? For what purpose is 
it there ? 

47. When was the word of the Lord precious ? Upon what were 
the people then principally dependent ? 

48. What famine is mentioned here? Was this worse than a 
famine of bread? Did the Jews demerit such a famine? How? 
How long have they suffered it? What does Isaiah say in antici- 
pation of their calamities ? Is not this a most affecting description 
of their calamities ? 

49. Are those blessed who merely hear the word of God ? What 
else must we do to secure the blessing? 

50. What fact is here asserted of some ? 

51. In what did the psalnaist hope ? 

62. What did he do that he might not sin against God ? 

53. What was sweeter to his taste than honey ? Is His word so 
to you ? 

54. What is God's word able to do 1 How should we receive it ? 

55. How does it make us wise unto salvation ? May we not 
exercise this faith, and honestly hope for God's blessing in studying 
His word in this way ? 



RECITATION IV. 

The Bible. It is the one and the only sufficient rule of 
our faith. 

56. And they believed the Scripture, and the word 
which Jesus had said, John ii, 22. 



32 BIBLICAL INSTITUTES. 

57. The woman saith unto him, I know that Mes- 
sias Cometh, which is called Christ, John iv, 25. 

58. And many of the Samaritans of that city believed 
on him, John iv, 39. 

59. But these are written, that ye might believe that 
Jesus is the Christ, the Son of God ; and that believing 
ye might have life through his name, John xx, 31. 

60. For had ye believed Moses, ye would have be- 
lieved me, for he wrote of me. But, if ye believe not 
his writings, how shall ye believe my words ] John v, 46. 

61. He that rejecteth me, and receive th not my 
words, hath one that judgeth him : the word that I 
have spoken, the same shall judge him in the last day, 
John xii, 48. 

62. Ye shall not add imto the word which I com- 
mand you, neither shall ye diminish aught from it, that 
ye may keep the commandments of the Lord your God 
which I command you, Deut. iv, 2. 

63. If any man shall add unto these things, God 
shall add unto him the plagues that are written in this 
book. Rev. xxii, 18. 

64. And if any man shall take away from the words 
of the book of this prophecy, God shall take away his 
part out of the book of life, [or from the tree of life,] 
and out of the holy city, and from the things that are 
written in this book. Rev. xxii, 19. 

65. And Paul, as his manner was, went in unto 
them, and three Sabbath days reasoned with them out 
of the Scriptures, Acts xvii, 2. 

66. Having therefore obtained help of God, I con- 
tinue unto this day, witnessing both to small and great, 
saying none other things than those which the prophets 
and Moses did say should come. Acts xxvi, 22. 

67. But I confess unto thee, that after the way 
which they call heresy, so worship I the God of my 
fathers, believing all things which are written in the law 
and in the prophets, Acts xxiv, 14. 

68. Surely the LaRD God will do nothing, but he 
reVealeth his secret unta his servants the prophets, 
Amos iii, 7. 



RECITATION IV. 33 

69. The revelation of the mystery, which was kept 
secret since the world began, but now is made mani- 
fest, and by the Scriptures of the prophets, according 
to the commandment of the everlasting God, made 
known to all nations for the obedience of faith, Rom. 
xvi, 25. 

70. As also in all his epistles, speaking in them of 
these things; in which are some things hard to be 
understood, which they that are unlearned and unstable 
wrest, as they do also the other Scriptures, unto their 
own destruction, 2 Pet. iii, 16. 

71. And he said unto him. If they hear not Moses 
and the prophets, neither will they be persuaded, though 
one arose from the dead, Luke xvi, 31. 

72. But the word preached, [or the word of hear- 
ing,] did not profit them, not being mixed with faith in 
[or because they were not united by faith to] them 
that heard if, Heb. iv, 2. 

73. He that believeth not God, hath made him a 
liar, because he believeth not the record that God gave 
of his Son, 1 John v, 10. 

NOTES ON RECITATION IV. 

56. Believed the Scriptuy^e'] Where they had read be- 
fore, Thou wilt not leave my soul in hell, neither wilt thou 
suffer thine Holy One to see corruption, Psalm xvi, 10. 
From what they saw in the resurrection of Christ, they 
believed that this scripture referred to His triumph over 
death and the grave. 

57. / kno^v that JVEessias cometh'] But how did this 
woman know this ? She was of a nation with whom the 
Jews held no kind of intercourse. See the note below. 

58. The Samaritans'] The people of Samaria, the 
capital city of a country by that name, and inhabited by a 
sect hence called Samaritans. They originally sprung 
from a remnant of the Jews who were left after the Baby- 
lonish captivity, and the Cushites who were sent from 
Assyria to occupy that part of Palestine, which was left 
vacant by the removal of the Jews to Babylon. See 2 
Kings xvii, 24-41. From this, and other accounts given 



34 BIBLICAL INSTITUTES. 

of them, it appears that they were taught some knowledge 
of God; and that they possessed the pentateuch, from 
which, as well as from knowledge which they might pro- 
bably obtain from the Jewish prophets, they believed in 
the advent and future reign of the Messiah. See John iv, 
9, and viii, 48. 

59. But these are ivrilten, that ye might believe'] This 
history of Jesus Christ, giving an account of his ministry 
and death, is written, that ye might believe what the Old 
Testament Scriptures have said of Him ; and that you 
might believe in Him, and believe all that is here said 
about Him. 

60. Had ye believed Moses] Had those persons ad- 
dressed by the Saviour really believed the writings of 
Moses in the pentateuch, they would not have rejected the 
words of Christ. Because there was perfect consistency 
and agreement between the writings of Moses and the 
teachings of Christ ; and, besides, Moses wrote of Christ, 
and gave the Jews, who read his writings, some of those 
signs by which He might be known. 

62. Ye shall not add unto the word which I command 
you, neither shall ye diminish aught from it] No com- 
mand contained in the Jewish Scriptures was ever more 
strictly observed than this, as all persons know who are at 
all acquainted with their history. And it proves most 
conclusively, that the revelation with which this people 
was favoured, previous to the advent of the Messiah, was 
every way adapted to their condition, and sufficient to 
guide them in the matters of their faith. 

63. If any man shall add unto these things] No one 
shall give to the things written in this book any other sig- 
nification than was designed by Him who revealed them ; 
no one shall add either to the letter or meaning taught in 
this book. And if God says thus of this small part of 
that revelation which He has been pleased to make for the 
salvation of the w^orld, then by parity of reason He says 
thus of all its parts, of every "jot and tittle." 

64. If any man shall take away from the words of this 
booh] Nothing in this book, or in any other part of the 
Bible, which has been written under the inspiration of 
God, can be diminished or altered in any way. It must 
remain the same, eternally the same, because it is God'ij 



RECITATION IV. 35 

word, and it is unalterably full and perfect, and adapted to 
every possible exigency in the varied conditions of men, 
from the beginning to the end of time. 

65. Reasoned with them out of the Scriptures'] He 
claimed the faith of his hearers in the truths which he 
preached; and he proved their Divine authority from the 
Scriptures, and the Scriptures alone. 

66. Saying none other things'] He preached no doc- 
trine, and required the faith of the people in none which 
was not taught in the Old Testament Scriptures. 

68. He revealeth his secrets unto his servants] When 
God is about to punish a wicked nation, He makes His 
prophets acquainted with His design, that they may warn 
the people, and prevent their destruction. There is 
nothing necessary for man to know or believe, in order to 
secure the salvation of his soul, but which God has re- 
vealed for this purpose in the Holy Scriptures. 

69. Revelation of the mystery] God's original design 
to call the heathen to the privileges of the Gospel, as well 
as the Jews. This design is here called a mystery^ kept 
^ecret^ not fully revealed, during the Jewish dispensation, 
nor since the world began, from the time the world was 
created, when this design was first announced to Adam. 
See 22. But now it is made manifest under the dispen- 
sation of the Gospel, and confirmed by the frequent 
allusions made to it in the prophets ; and, according to the 
command of God, that which was but partially revealed to 
Adam, Abraham, and the prophets, is now fully and clearly 
made known to all nations, that they, as well as the Jews, 
may believe and be saved. 

70. Unlearned and unstable] Such persons as neither 
have, nor desire to possess, any saving knowledge of 
themselves, or the way of salvation, and being unsettled 
ia the pursuit of any thing that is good. These are the 
persons who do not, and will not, receive God's written 
word as the only sufficient rule of their faith ; and hence 
they read the Scriptures purposely to wrest them ; tfrpa/^Xow, 
to torture^ to rack, and this from Crps^Xo^, twisted, pei^erse^ 
crafty. Thus perverse and crafty men torture and stretch 
the word of God to suit their own fancies, and to their own 
destruction. 

71. If they hear not Moses and the prophets] Hence 



36 BIBLICAL INSTITUTES. 

we infer, that the Old Testament Scriptures were full and 
sufficient upon every thing which could be made a matter 
of faith in the days of Christ. These Scriptures are now 
explained and confirmed by the inspired writings of the 
New Testament; and by the whole together, we are 
plainly taught what to believe, and that these are to form 
the only and sufficient rule of our faith. 

72. Did not profit them'] Though God's word is true, 
and Divine in its authority, it profits or saves no one 
without faith. We must believe it with the heart. 

73. Hath made him a liar'] In doubting the truth of 
God's word, we believe He has lied in what He has said. 

aUESTIONS ON RECITATION IV. 

What is the subject of our present recitation ? 

56. Is the Bible the only rule of our faith ? Is it a sufficient rule ? 
What did the disciples do ? What Scripture did they believe ? 

57. Of what nation was this woman ? 

58. Who were the Samaritans? From what people did they 
spring? What are the prominent particulars in the account we 
have of them in 2 Kings xvii, 24-41 ? What other facts have you 
read in the Bible concerning them ? From whence is it likely that 
they derived their faith in the Messiah, promised to the Jews ? Why 
did they receive the Gospel so readily ? 

59. What things were written? For what purpose were they 
written ? Through whom may we obtain life ? 

60. Did the persons here addressed believe the writings of Moses ? 
What evidence is there of this ? Was there a perfect agreement 
between the teachings of Christ and the writings of Moses? Did 
Moses write of Christ? See 649. What signs did he mention by 
which Christ might be known when He came "? 

61. By what is he judged, or condemned, who rejects the word of 
Christ ? When shall such be condemned ? 

62. What solemn command did God enjoin upon the Jews ? Has 
this command been faithfully obeyed? What does this command- 
ment prove ? Must not the whole Bible, then, be a sufficient rule for 
our faith ? 

63. What is the meaning of this text? May this be said of the 
whole Bible ? Can it be right, then, to add any matter of history or 
tradition to the Bible, to constitute the rule of our faith? 

64. What is the meaning of this text ? Why must the Bible re- 
main always the same ? Can you imagine any better rule for the 
faith of men ? Do not such err, then, who say the Bible is not a 
sufficient rule of our faith ? What curse has God pronounced upon 
such as add to the Bible ? What curse upon such as take away 
from it ? 

65. From what did the apostle reason ? In what did he require 
his hearers to believe? Is it, then, can it be, right for any one now 
to require faith in any matter of history or tradition, or in any new 



RECITATION V. 37 

revelation, as necessary to salvation? To what evil are such teach- 
•ers exposed who do so ? See Gal. i, 8, 9. 

66. Whai things did the apostle say? To what did he confine 
himself in his preaching? 

67. Whom did the apostle worship ? What was the way of his 
worship called ? To what did he confine his faith ? 

68. To whom does God reveal His secrets ? What is meant by 
His revealing His secrets ? When does He do so ? For what purpose 
does He do this ? What inference do you draw from this ? 

69. What is meant by the mystery spoken of here? What is 
meant by its being kept hid ? From what time had it been kept 
hid ? How was it revealed ? To whom is it now made known ? 
For what purpose is it now made known ? 

70. What particular characters are described here? What is it 
said such do with the Scriptures ? What is the meaning of the word 
here translated wrest ? Do such persons receive the Bible as a rule 
of their faith ? What evil must such persons suffer? 

71. What part of the Bible is here meant by Moses and the pro- 
phets? Are such persons the most likely to be convinced of the 
realities of a future state, who do not believe any part of the Bible ? 
What do you infer from this text? How are the writings of Moses 
and the prophets confirmed? What are we taught by the writings 
of the Old and New Testament together ? 

72. Whom does the w^ord of God profit ? How must we believe 
it in order to be benefited by it? 

73. What does he say tacitly of God, who doubts His word? 
Must it not, then, be a very heinous sin to doubt the tmth of God's 
word ? Do you believe it ? 



RECITATION V. 

The Bible. It is the rule, and the only sufficient rule of 
our lives and manners, 

74. Thou shalt have no other gods before me, Exod. 
xx, 3. 

75. Thou shalt not make unto thee any graven 
image, or any likeness of any thing that is in heaven 
above, or that is in the earth beneath, or that is in the 
water under the earth : thou shalt not bow down thy- 
self to them, nor serve them : for I the Lord thy God 
am a jealous God, visiting the iniquity of the fathers 
upon their children unto the third and fourth genera- 
tion of them that hate me ; and shewing mercy unto 
thousands of them that love me, and keep my com* 
mandments, Exod. xx, 4. 

4 



38 BIBLICAL INSTITUTES. 

76. Thou shalt not take the name of the Lord thy 
God in vain : for the Lord will not hold him guiltless 
that taketh his name in vain, Exod. xx, 7. 

77. Remember the Sabbath day to keep it holy. 
Six days shalt thou labour, and do all thy work. But 
the seventh day is the Sabbath of the Lord thy God : 
in it thou shalt not do any work, thou, nor thy son, 
nor thy daughter, thy man servant, nor thy maid ser- 
vant, nor thy cattle, nor thy stranger that is within thy 
gates. For in six days the Lord made heaven and 
earth, the sea, and all that in them is, and rested the 
seventh day ; wherefore the Lord blessed the Sabbath 
day, and hallowed it, Exod. xx, 8. 

78. Honour thy father, and thy mother ; that thy 
days may be long upon the land which the Lord thy 
God giveth thee, Exod. xx, 12. 

79. Thou shalt not kill, Exod. xx, 13. 

80. Thou shalt not commit adultery, Exod. xx, 14, 

81. Thou shalt not steal, Exod. xx, 15. 

82. Thou shalt not bear false witness against thy 
neighbour, Exod. xx, 16. 

83. Thou shalt not covet thy neighbour's house, 
thou shalt not covet thy neighbour's wife, nor his man 
servant, nor his maid servant, nor his ox, nor his ass, 
nor any thing that is thy neighbour's, Exod. xx, 17. 

84. What thing soever I command you, observe to 
do it ; thou shalt not add thereto, nor diminish from it, 
Deut. xii, 32. 

85. Ye shall do my judgments, and keep mine ordi- 
nances, to walk therein ; I am the Lord your God, 
Lev. xviii, 5. 

86. Ye shall therefore keep my statutes and my 
judgments ; which if a man do, he shall live in them ; 
I am the Lord, Lev. xviii, 6. 

87. Thy testimonies also are my delight, and my 
counsellors, [or men of my counsel,] Psa. cxix, 24. 

88. Man shall not live by bread alone, but by every 
word that proceedeth out of the mouth of God, Matt. 
iv, 4. 

89. But I say unto you, That every idle word that 



RECITATION V. 39 

men shall speak, they shall give an account thereof in 
the day of judgment, Matt, xii, 36. 

90. Whosoever transgresseth, and abideth not in the 
doctrine of Christ, hath not God ; he that abideth in 
the doctrine of Christ, he hath both the Father and the 
Son, 2 John 9. 

91. For though we walk in the flesh, we do not war 
after the flesh ; for the weapons of our warfare are not 
carnal, but mighty through God to the pulling down of 
strong holds ; casting down imaginations, [or reason- 
ings,] and every high thing that exalteth itself against 
the knowledge of God, and bringing into captivity 
every thought to the obedience of Christ, 2 Cor. x, 3. 

NOTES ON RECITATION V. 

74. JS*o other gods before me] " This commandment 
prohibits every species of menial idolatry, and all inordi- 
nate attachment to earthly and sensible things. As God 
is the fountain of happiness^ and no intelligent creature 
can be happy but through him, whoever seeks happines^s 
in the creature is necessarily an idolater ; as he puts the 
creature in the place of the Creator ; expecting that from 
the gratification of his passions, in the use or abuse of 
earthly things, which is to be found in God alone." {Dr* 
A. Clarke.) 

75. Thou shalt not make unto thee any graven {mage'\ 
And how can the idolatry of the heathen, or the image 
worship of Christians, stand before these flaming words of 
the infinite God i Perhaps there is no part of the material 
creation that has not^ at some time or other, been held as 
an object of worship by the former ; and the world knows, 
that, from the beginning of the fifth century after Christ, 
pictures and images have been set up in places of worship 
by Christians of the Greek and Romish Churches. See 
Deut. iv, 15-20. 

76. Thou shalt not take the name of the Lord thy God 
in vain] The word N.l*^', signifies what is vain, useless^ 
or to no purpose. So, to take the name, or use the name 
of God in vain, is to use it irreverently, and without any 
good motive, and to no good purpose. " This precept," 
sa,ys Dr. Clarke, " forbids a\\ false oaths, all common sweav' 



40 BIBLICAL INSTITUTES. 

ing, all light and irreverent mention of God, or of any of 
his attributes ; and every prayer or ejaculation, that is not 
accompanied with deep reverence, and the genuine spirit 
of piety, is here condemned also." 

77. Remember the Sabbath dayl Not to idle it away, 
or spend it in vain amusement, nor yet to labour on that 
day as on any other, but to keep it holy. " Because this 
commandment," says the eminent commentator lastquoted, 
" has not been particularly mentioned in the New Testa- 
ment, as a moral precept binding on all ; therefore some 
have presumptuously inferred, that there is no Sabbath 
under the Christian dispensation. The truth is, the Sab- 
bath is considered as a type. All types are of full force 
till the thing signified by them takes place ; but the thing 
signified by the Sabbath is that rest in glory which remains 
for the people of God ; therefore the moral obligation of 
the Sabbath must continue till time be swallowed up in 
eternity." 

Six days shall thou labour and do all thy worh'\ Thou 
shalt work and not be idle, and all thy work, both of the 
body and mind, which relates to this world, shall be done 
during the six days, and not on the Sabbath. 

78. Honour thy father and thy mother'] This precept 
enjoins upon children constant affection and pious obe- 
dience, and attention to their parents. It prohibits every 
unkind word, action, and feeling; and it requires all that 
filial solicitude, which will lead children to do and suffer 
the utmost in their power to promote both the temporal 
and spiritual comfort of their parents. See 80. 

79. Thou shalt not kill] " This commandment, whichis 
general, prohibits murder of every kind. 1. All actions 
by which the lives of our fellow creatures may be abridged. 
2. All loars for extending empires and commerce. 3. 
All sanguinary laws, by the operation of which the lives 
of men may be taken away for offences of trifling demerit. 
4. All bad dispositions, which lead men to wish evil to, 
or meditate mischief against one another. 5. All want 
of charity to the helpless and distressed ; for he who has 
it in his power to save the life of another by a timely appli- 
cation of succour, food, raiment, &c, and does not do it ; 
and the life of the person either falls, or is abridged, on 
this account, he is^ in the sight of God, a mu>rderers Hq 



RECITATION V. 41 

who neglects to save life, is, according to an incontrovert- 
ible maxim in law, the same as he who takes it away. 
6. All riot and excess, all drunkenness and gluttony, all 
iiiactivity and slothfulness, and all superstitious mortifica^ 
tions and self-denials, by which life may be destroyed or 
shortened ; all these are, point blank, sins against the 
sixth commandment." {Dr. Jl, Clarke,) 

80. Thou shalt not commit adultery~\ Not even in 
thought. See Matt, v, 28. '* x\nd not only adulte7^y, the 
unlawful commerce between two married persons, is for- 
bidden here, but also fornication, and all kind of mental 
and sensual uncleanness. All impure books, songs, paint- 
ings, &c, which tend to inflame the mind, are against this 
law." {Dr. A. Clarke.) 

81. Thou shalt not steaV] *' All rapme and f Ac/? are for- 
bidden by this precept, as well national and commercial 
wrongs, as petty larceny, highway robberies, and private 
stealing ; even the taking advantage of a seller's or 
buyer's ignorance, to give the one less, and make the 
other pay more for a commodity than it is worth, is a 
breach of this sacred law\ All ivithholding of rights, 
and doing of icrongs, are against the spirit of it. All 
kidnapping, crimping, and slave dealing, are prohibited 
here^ whether practised by individuals or the state.^^ {Dr. 
A. Clarke.) 

82. Thou shalt not bear false icitness'] "Not only false 
oaths, to deprive a man of his life, or of his right, are 
here prohibited, but all whispering, tale hearing, slander^ 
and calumny ; in a word, whatever is deposed as a truth, 
which is false in fact, and tends to injure another in his 
goods, person, or character, is against the spirit and letter 
of this law. Suppressing the truth, when known, by 
which a person may be defrauded of his property or his 
good name, or lie under injuries or disabilities, which a 
discovery of the truth would have prevented, is also a 
crime against this law." {Dr. A. Clarke^) 

83. Thou shalt not covet'] It is a sin against this com- 
mand of God, whenever men hold, with a tenacious 
grasp, the earthly goods which they already possess, and 
refuse to part with a reasonable proportion of them for 
the benefit of others. Also an anxiety to possess what 

4* 



43 BIBLICAL INSTITUTES. 

belongs to another, and the use of unlawful niearrs to 
obtain it. 

88. By every word that proceedeth out of the mouth of 
God'] God's word, contained in the Holy Scriptures, i» 
to form the rule of man's life ; no other can meet the 
exigencies of man's condition, and no other, not even the 
decrees of synods or councils, would it be safe for man 
to follow. 

90. Doctrine of Chrisf] Christ has given that instruc- 
tion upon the subject of man's salvation, which is full, 
perfect, and all sufficient for the regulation of man's life 
and manners. To some this doctrine or instruction may 
be communicated by the reading of the Scriptures, to 
others by the preaching of the word, and to others only, 
and to all, in some degree, by the agency of the Holy 
Spirit. See 835. 

aUESTIONS ON RECITATION V. 

What is the subject of the present recitation ? 

74. Can you repeat the first commandment? What is forbidden 
by this command ? What is he who seeks for happiness in any 
creature ? Why so ? 

75. Can you repeat the second commandment ? To what par- 
ticulars is this command extended? At what period was image 
worship commenced in the Greek and Romish Churches? Can it 
be consistent with this precept to bow down to a picture or an image 
in a place of wor^^hip ? Can it be consistent to bow before them, or 
worship them in any other place ? 

76. What is the third commandment ? What is meant by taking- 
the name of God in vain ? What practices are forbidden by this 
precept ? Is not this precept very often violated ? 

77. What is the fourth commandment? May we work on this 
day ? May we not use some amusements, if they be called innocent 7 
May we neglect the public worship of God on tliis day ? For what 
purpose shall we remember it? Of what is the Sabbath a type? 
How long will men be morally obligated to observe the Sabbath? 
When shall we work? Does not this command forbid all kinds of 
idleness? May one suffer his son, or daughter, or his servant, to 
work or be idle on the Sabbath ? If they are not idle, and they do 
not work, what must they do ? Is it consistent with this precept for 
one to work his cattle, or to let them for this purpose, on the Holy 
Sabbath ? What did the Lord do to the Sabbath day ? Must it not 
be a very wicked thing for one to profane the Sabbath day? 

78. What is the fifth commandment ? What important duty does 
this enjoin upon children? What does it prohibit? What does it 
require ? 

79. What is the sixth commandment? What dreadful sin is here 
forbidden ? What is the first kind of murder ? What is the second ? 



RECITATION VI. 4S 

What is the third ? What is the fourth? What is the fifth ? What 
is he who neglects to save Ufe according to a maxim of law ? What 
is the sixth kind of murder mentioned in this note ? 

80. What sin is forbidden in the seventh commandment ? To 
what extent is this prohibition carried? What is said of such as 
break this command, in Heb. xiii, 4 ? 

81. What is the eighth commandment? What is forbidden in this 
precept? Does it relate to buying and selling? How so? What 
is against the spirit of this command ? Does it prohibit all kinds of 
slave dealing ? 

82. What is the ninth commandment ? Can you enumerate all 
the vices prohibited by this precept of God ? May one suppress a 
part of the truth, when he is obligated to tell the whole, consistent 
with this commandment ? What is against the spirit and letter of 
this law? 

83. What is the tenth commandment? What is a sin against this 
commandment? 

84. What is our duty concerning the things which God has com- 
manded us ? 

85. What is our duty concerning God's judgments and ordinances? 

86. His statutes ? What of a man who does them ? 

87. Who were the men of David's counsel ? 

88. By what is man to live? Where is this found? Can any 
other rule meet the condition of man ? Would it be safe to follow 
any other rule ? See Isa. ii, 22. 

89. Does God notice idle words ? What does his word say of him 
who speaks idle words ? 

90. What kind of instruction has Christ given upon the subject of 
man's salvation ? How is this instruction communicated ? What is 
said of him who abides in it? Does one abide in His doctrine who 
leaves the Bible, or whose life is regulated by other things not found 
in the Bible ? 

91. What does the Bible say of the weapons of our warfare? 
What may we do by them? Does the word of God relate to our 
thoughts? How are our thoughts to be governed by God's word ? 
Have you not sufficient evidence to prove, from God's word, that the 
Bible, without the aid of human tradition, is a competent rule for the 
lives and manners of all men? if, then, this book is to form the rule 
of our lives, and if we must be judged by it at the last day, ought we 
not to read and study it most prayerfully 7 



RECITATION VI. 

The Bible, We should read and study it diligently and 
prayerfully^ in order to become well informed and wise 
unto salvation, 

92. For whatsoever things were written aforetimej 
were written for our learning, that we through patience 



44 BIBLICAL INSTITUTES. 

and comfort of the Scriptures, might have hope, Rom. 
XV, 4. 

93. Search the Scriptures ; for in them ye think ye 
have eternal life : and they are they which testify of 
me, John v, 39. 

94. Thou, through thy commandments, hast made 
me wiser than mine enemies ; for they [or it is] are 
ever with me, Psa. cxix, 98. 

95. I have more understanding than all my teachers : 
for thy testimonies are my meditation, Psa. cxix, 99. 

96. I understand more than the ancients, because I 
keep thy precepts, Psa. cxix, 100. 

97. To the law and to the testimony : if they speak 
not according to this word, it is because there is no 
light [or morning] in them, Isa. viii, 20. 

98. We have a more sure word of prophecy ; where- 
unto ye do well that ye take heed, as unto a light that 
shineth in a dark place, until the day dawn, and the 
day star arise in your hearts, 2 Pet. i, 19. 

99. All Scripture is given by inspiration of God, and 
is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness, 2 Tim. iii, 16. 

100. Ye do err, not knowing the Scriptures, nor the 
power of God, Matt, xxii, 29. 

101. Of which salvation the prophets have inquired 
and searched diligently, who prophesied of the grace 
that should come unto you : searching what, or what 
manner of time the Spirit of Christ which was in them 
did signify, when it testified beforehand the sufferings 
of Christ, and the glory that should follow, 1 Pet. i, 10. 

102. To give subtilty to the simple, to the young 
man knowledge and discretion, [or advisement,] 
Prov. i, 4. 

103. Have not I written unto thee excellent things 
in counsels and knowledge, that I might make thee 
know the certainty of the words of truth, that thou 
mightest answer the words of truth to them that send 
unto thee, [or those that send thee,] Prov. xxii, 20. 

104. And, moreover, because the Preacher was 
wise, [or the more wise the Preacher was,] he still 



RECITATION VI. 45 

taught the people knowledge ; yea, he gave good heed, 
and sought out, and set in order many proverbs. The 
Preacher sought to find out acceptable words [or 
words of delight.] The words of the wise are as 
goads, and as nails fastened by the masters of assem- 
blies, which are given from one shepherd, Ecc. xii, 9. 

105. Behold, I have taught you statutes and judg- 
ments, even as the Lord my God commanded me, 
that ye should do so in the land whither ye go to pos- 
sess it. Keep, therefore, and do them ; for this is your 
wisdom and your understanding in the sight of the na- 
tions, which shall hear all these statutes, and say. 
Surely this great nation is a wise and understandings 
people, Deut. iv, 5. 

106. Wo unto you, lawyers ! for ye have taken 
away the key of knowledge : ye enter not in your- 
selves, and them that were entering in ye hindered [or 
forbad,] Luke xi, 52. 

107. The law [or rule, direction] of the Lord is 
perfect, converting [or restoring] the soul ; the testi- 
mony of the Lord is sure, making wise the simple, 
Psa. xix, 7. 

NOTES ON RECITATION VI. 

92. Aforetime'] Before the coming of Christ. For our 
learning; to give mankind that knowledge of God and 
His will, without which they never could be saved. 

93. SearcW] From spsuvaw, to seek, inquire, examine ; 
to investigate, to trace back. Some understand the 
Saviour as saying to the Jews, " Ye search the Scrip- 
tures, because, in doing so, you think you will obtain 
everlasting life ; and yet these very Scriptures testify of 
me, in whom ye do not believe." 

94. Wiser than mine enemies] So Daniel was made, 
when God gave him more knowledge than any of the 
soothsayers or magicians that appeared against him. See 
Dan. V, 13-17. 

95. Than all my teachers'] The prophets did not al* 
ways perfecdy understand the things which they commu- 
nicated to others. See 101. When, therefore, one was 
made acquainted with the spiritual nature of God's law^ 



46 BIBLICAL INSTITUTES. 

and the meaning of His word, he might be said to be 
wiser than some of the prophets who taught it. 

98. More sure word of prophecy'] The prophecies in 
the Bible concerning Jesus Christ, are more firm and sure 
in attesting the truth of Christianity, than the voice was to 
the disciples, when they were with Christ on the holy 
mount. These prophecies were delivered in an age of 
darkness, such as now prevails among those who know 
not God, and obey not the Gospel of our Lord Jesus 
Christ ; and hence they are said to be a light shining in a 
dark place. 

99. All Scripture is given by inspiration of God] All 
those words in our English Bibles, which are printed in 
italic letters, are not translated from the original Hebrew 
and Greek, as the others are, but they were designedly 
put into the text by the translators, to render the sense 
more plain. For the reason why the word is might be 
left out of the first clause of this passage, see 39. 

102. Subtilty to the simple] D'.^np, rendered simple in 
this text, is from Nn3, hasty, rash. See Prov. vii, 7 ; viii, 
5 ; ix, 6 ; xiv, 18 ; xxvii, 12 ; and Psa. cxvi, 6, where 
this word is used. Hence it is put for young and inex- 
perienced persons, who are rash and reckless in their 
conduct. Subtilty here signifies quickness, readiness of 
perception. 

104. JVails fastened by the master of assemblies] Ac- 
ceptable words of the wise will sink into the heart of the 
attentive hearer, and fasten instruction upon his mind, as 
effectually as the pointed nail is driven and fastened to 
the wood. 

106. Wo unto you, laivyers] The lawyers so frequently 
mentioned in the New Testament, were persons who 
devoted themselves to the stud)* and explanation of the 
Jewish law, and especially the oral, or traditionary law. 
They were Pharisees, and were called by our Lord blind, 
leaders of the blind. See 41, and note. The word here 
rendered wo, is an expression of deep sorrow and regret, 
like our word alas ! '* The key," says Tertullian, '' is the 
interpretation of the Scriptures." The Hebrews were 
accustomed to present a key, as a very significant emblem, 
to such as they authorized to teach and expound the law. 



RECITATION VI. 47 

Those teachers of whom the text speaks took to them- 
selves, or took away, the right interpretation of the Scrip- 
tures from the people, and substituted for God's word the 
most silly traditions of their own inventing ; and they 
arrogated to themselves all the real learning of the age in 
which they lived ; they neither entered into the kingdom 
themselves, nor suffered others to enter in. What a 
mercy it had been to our world, if these teachers had 
never been followed by any successors. But alas! alas!! 
for you, lawyers, teachers, priests ! for you have taken 
away the book of knowledge, and the key by which it is 
opened, and thus, as God has said, ye have '' shut up the 
kingdom of heaven," Matt, xxiii, 13 ; ye neither enter in 
yourselves, nor suffer those who would, to enter in. 

aUESTIONS ON RECITATION VI. 

What is the subject of this recitation ? 

92. What duty is enjoined in this recitation ? What end is pro- 
posed in its performance? What was written aforetime? What 
was the time here referred to ? For what end were the Scriptures 
written ? What may we learn from them? 

93. What duty is here enjoined? Why did the Jews search the 
Scriptures ? Why shou'd vv^e search them ? Is any thing more 
meant by searching the Scriptures than merely reading ihem ? With 
what disposition of mind should we study them ? How often 
should we read them? 

94. Can you explain this text? What reason is assigned for the 
fact here asserted ? 

95. Who might be understood by the teachers mentioned here? 
Did they always understand the prophecies which they uttered? 
How could it be said, that the psalmist was made wiser than his 
teachers ? 

96. What made the psalmist more wise than some of the ancients? 

97. According to what word must we speak? What is said of 
such as do not speak according to this word ? 

98. What is meant by the more sure word of prophecy? Should 
we take the word of God, as the rule of our faith and lives, before 
an audible voice from heaven? How should we take heed to it? 
Why is God's word like a light shining in a dark place? Do not 
such err amazingly who determine on the course of their conduct 
from what they call dreams and visions? 

99. What is said of all those writings given by Divine inspiration? 
Profitable for what ? What is the reason why some words in the 
Bible are printed in italics ? 

100. Why did the persons here addressed err? What error is 
here referred to ? May not an ignorance of God's word be consi- 
dered as the source of all fatal errors? 

101. What did the Spirit testify in the prophets? Of what did 
they prophesy ? Into what did they inquire ? 



48 BIBLICAL INSTITUTES. 

102. "What character is spoken of here? What does God's word 
•do for such? Would it not be far better for most young people if 
they read this word more ? 

103. What things are written for us? What was God's design 
in causing them to be written? Does not this evince the greatest 
goodness on the part of God ? 

104. What did the wise preacher? Does every wise preacher do 
this? What did the preacher seek ? Is not this example worthy 
to be followed by all preachers of the Gospel? Do you conceive any 
difference between acceptable words, and such as the apostle 
speaks of, in 1 Cor. ii, 4, and Col. ii, 4 ? What is said of the words 
of the wise? 

105. What did Moses teach the people ? By whose command 
did he teach them ? What does he say was th3 v/isdom of that 
people? And is it not our wisdom to keep the commandments of 
God ? Are any persons truly wise who do not keep them ? 

106. Who were the lawyers mentioned so often in the New Tes- 
tament? What is the meaning of the word here rendered wo? 
What is meant by the key ? Of what did the Jews make the key 
an emblem ? What did these lawyers do ? What did they substi- 
tute for the Scriptures? Was this right ? What did they arrogate 
to themselves? What does Christ say of such in Matt, xxiii, 13? 
Do you know of any, or did you ever hear of any, who take away 
the key of knowledge from the people, now? Are not such to be 
pitied ? What must be the condition of the people Avho follow such 
teachers for instruction ? Ought we not to be exceedingly thankful 
for the treasure of God's word ? 



RECITATION TIL 

The faithful study of the Bible promotes our moral good* 
ness and piety. 

108. Do not my words do good to him that walketh 
uprightly ? Micah ii, 7. 

109. He hath showed thee, O man, what is good ; 
and what doth the Lord require of thee, but to do 
justly, and to love mercy, and to walk humbly, [or to 
humble thyself to walk] with God ? Micah vi, 8. 

110. Wherefore the law was our schoolmaster to 
bring us unto Christ, Gal. iii, 24. 

111. For the Lord giveth wisdom ; out of his mouth 
Cometh understanding, Prov. ii, 6. 

112. But whoso looketh into the perfect law of 
liberty, and continueth therein, he being not a forgetful 



RECITATION VII. 49 

hearer, but a doer of the work, this man shall be 
blessed in his deed, [or doing,] James i, 25. 

113. And the Lord commanded us to do all these 
statutes, to fear the Lord our God, for our good always, 
that he might preserve us alive, as it is at this day, 
Deut. vi, 24. 

114. And now, Israel, what doth the Lord thy God 
require of thee, but to fear the Lord thy God, to walk 
in all his ways, and to love him, and serve the Lord 
thy God with all thy heart and with all thy soul, to 
keep the commandments of the Lord, and his statutes, 
which I command thee this day, for thy good ] Deut. 
X, 12. 

115. But I will teach you the good and the right 
way ; only fear the Lord, and serve him in truth, with 
all your heart ; for consider how great things he hath 
done for you, 1 Sam. xii, 24. 

116. Who is wise, and he shall understand these 
things? prudent, and he shall know them? for the 
ways of the Lord are right, and the just shall walk in 
them ; but the transgressors shall fall therein, Hosea 
xiv, 9, 

117. These were more noble than those in Thessa- 
lonica, in that they received the word with all readi- 
ness of mind, and searched the Scriptures daily, whe- 
ther these things were so. Acts xvii, 11. 

NOTES ON RECITATION VII. 

109. He hath showed thee'] He has revealed His will 
in the Holy Scriptures ; see Recit. 5. Here we are shown 
how to be good, and also how to do good. That we must 
humble ourselves by repentance, to walk with God, to do 
justly, and to love mercy. Every thing in relation to our 
duty to God, our neighbour, or ourselves, is here most 
clearly set forth ; so that the man who is a fool in some 
other things, need not err here. See Isa. xxxv, 8. 

110. The law was our schoolmaster'] Rather the law 
was our 'jraioayw^o^, pedagogue ; from 'jraiSog, a child, and 
aycoyos, a leader ; which among the Greeks properly sig- 
nified a servant, or slave, whose constant business it was 

5 



50 BIBLICAL INSTITUTES. 

to lead a child entrusted to his care to and from school, 
and the places of exercise. This comparison by the apos- 
tle was a most apt illustration of the nature and design 
of the law. 

112. Perfect law of liberty^ The Gospel is so called, 
because it exhibits more clearly than any other dispensa- 
tion the nature and perfections of God. Looketh, ^apa- 
xucfTcj, to stoop down toward^ to hend forward^ for exami- 
nation* Luke xxiv, 12 ; John xx, 5. 

114. What doth the Lord thy God require of theel 
Does He require any thing unreasonable? Any thing 
which He has not given you strength to perform ? Any 
thing which is not for your good 1 Certainly not. He 
requires you to fear Him, to love Him, and to serve Him 
with all your strength, both of body and soul. 

115. The good and the right ivay'] All other ways are 
wrong, and lead to death. This alone is good, and only 
good. 

117. More noble'] Ingenuous, magnanimous. They 
were more patient and impartial in hearing and investi- 
gating the word of God. So, rsrayi^svot slg ^uriv a/6viov, 
as it is said of others in Acts xiii, 48. They were dis- 
posed to use the means, and to put themselves in the way 
of receiving eternal life. See 538. 

aUESTIONS ON RECITATION VII. 

What is the subject of this recitation ? 

108. What general duty is inculcated in this recitation? To 
whom do God's words do good ? 

109. What has God shown us? Where are we shown this ? What 
are we commanded to do in order to walk aright with God ? What 
is most clearly set forth in the Holy Scriptures ? 

110. What is God's law here called? What does it do for us? 
What was the office of a pedagogue among the ancieiat Greeks? How 
does the law lead us to Christ? See Rom. vii, 7. 

1 1 1. What is meant here by the mouih of God ? How does He 
give V. isdom ? 

1 12. What is meant by the perfect law of liberty? Why is the 
Gospel so called ? Do you understand, by looking into the Gospel, 
any thing more than merely reading it ? What more ? What is said 
of such as continue in the doing of what the Gospel enjoins? 

113. WhatdidGodcommand the Jews? What does He command 
us to do ? Why should we observe his statutes ? 

114. What does God require us to d >? How are we to love and 
serve God? What particular reason does God assign for com- 



RECITATION VIII. 51 

manding us to keep His statutes? Can those be good who do not 
keep them ? 

115. What does God here propose to teach us? How will He do 
this ? Why is this called a good way ? What will the end of such 
be who do not walk in this way? Are you determined to walk in 
this way ? Will not our condemnation be greater than that of the 
Jews, if we do not walk in this way ? 

117. What is meant by these persons' being more noble than the 
Thessalonians ? Do you discover any similitude between these per- 
sons and some others mentioned in the Acts of the Apostles? What 
is it? Is not the example mentioned here worthy of our imitation? 
Is there any real virtue without a knowledge and practice of the 
duties which the Bible inculcates ? What important inference do 
you draw from this fact? Do you know of any better way for stu- 
dying the Bible than the one you are now pursuing ? 



RECITATION VIII. 

We should study the Bible in order to be happy. 

118. Whosoever cometh to me, and heareth my 
sayings, and doeth them, I will show you to whom he 
is like : he is like a man which built a house, and 
digged deep, and laid the foundation on a rock ; and 
when the flood arose, the stream beat vehemently upon 
that house, and could not shake it, for it was founded 
upon a rock, Luke vi, 47. 

119. And he that heareth, and doeth not, is like a 
man that without a foundation built a house upon the 
earth, against which the stream did beat vehemently, 
and immediately it fell ; and the ruin of that house 
was great, Luke vi, 49. 

120. And they said one to another. Did not our 
heart burn within us, while he talked to us by the way, 
and while he opened to us the Scriptures, Luke xxiv, 32. 

121. For the Scripture saith, whosoever believe th 
on Him shall not be ashamed, Rom. x, 11. 

122. That we through patience and comfort of the 
Scriptures might have hope, Rom. xv, 4. 

123. Blessed is the man that walketh not in the 
counsel of the ungodly, nor standeth in the way of 
sinners, nor sitteth in the seat of the scornful : but his 



52 BIBLICAL INSTITUTES. 

delight is in the law of the Lord, and in his law doth 
he meditate day and night, Psa. i, 1. 

124. This is my comfort in my affliction; for thy 
word hath quickened me, Psa. cxix, 50. 

125. Great peace have they which love thy law, and 
nothing shall offend them, [or, they shall have no 
stumbling block,] Psa. cxix, 165. 

126. This book of the law shall not depart out of 
thy mouth ; but thou shalt meditate thereon day and 
night, that thou mayest observe to do according to all 
that is written therein ; for then thou shalt make thy 
way prosperous, and then shalt thou have good suc- 
cess, Josh, i, 8. 

127. Blessed is he that readeth, and they that hear 
the words of this prophecy, and keep those things which 
are written therein, for the time is at hand. Rev. i, 3. 

128. Then said Jesus to those Jews which believed 
on him, If ye continue in my word, then are ye my dis- 
ciples indeed ; and ye shall know the truth, and the 
truth shall make you free, John viii, 31. 

129. If ye know these things, happy are ye if ye do 
them, John xiii, 17. 

130. Thus saith the Lord, thy Redeemer, the Holy 
One of Israel ; I am the Lord thy God, which teach- 
eth thee to profit, which leadeth thee by the way thai 
thou shouldst go, Isa. xlviii, 17. 

131. O that thou hadst hearkened to my command- 
ments ! then had thy peace been as a river, and thy 
righteousness as the waves of the sea, Isa. xlviii, 18. 

132. Wherefore lay apart all filthiness and super- 
fluity of naughtiness, and receive with meekness the 
engrafted word, which is able to save your souls, 
James i, 21. 

133. Happy is the man that findeth wisdom, and the 
man that getteth understanding. For the merchandise 
of it is better than the merchandise of silver, and the 
gain thereof than fine gold. She is more precious than 
rubies : and all the things that thou canst desire are 
not to be compared unto her. Length of days is in 
her right hand, and in her left hand riches and honour. 



RECITATION VIII. 53 

Her ways are ways of pleasantness, and all her paths 
are peace. Pro v. iii, 13. 

134. Get wisdom, get understanding, forget it not, 
neither decline from the words of my mouth. Forsake 
her not, and she shall preserve thee ; love her, and she 
shall keep thee, Prov. iv, 5. 

135. Wisdom is the principal thing: therefore get 
wisdom ; and with all thy getting, ^tt understanding, 
Prov. iv, 7. 

136. Pleasant words are as a honey comb, sweet 
to the soul, and health to the bones, Prov. xvi, 24. 

137. Thus saith the Lord, Stand ye in the ways and 
see, and ask for the old paths, where is the good way, 
and walk therein, and ye shall find rest for your souls, 
Jer. vi, 16. 

138. Thy words were found, and I did eat them; 
and thy word was unto me the joy and rejoicing of 
mine heart ; for I am called by thy name, [or thy 
name is called upon me,] O Lord God of hosts, 
Jer. XV, 16. 

139. Keep, therefore, the words of this covenant, 
and do them, that ye may prosper in all that ye do, 
Deut. xxix, 9. 

NOTES ON RECITATION VIIL 

118. Laid the foundation on a rock'] Many of the poor 
among the eastern nations form their houses of mud, as 
they have from time immemorial. The periodical rains 
which are common in Palestine, frequently sweep before 
them these miserable dwellings, and especially when they 
are not raised upon some permanent foundation. To 
these the Saviour most probably alludes in the text, and a 
most beautiful comparison is here instituted. It is said of 
the house, the faith and life based upon the word of Jesus 
Christ, the rains, temporal afflictions, and the rivers, per- 
secutions, and the torrents of malice from men and de- 
mons combined, did beat vehemently against it, but could 
not even shake it ! See Matt, vii, 24. Not so of the man 
whose hope of salvation is not based on Jesus Christ. 
He is compared to a house built on the sand. The stream 
merely touched it, and immediately it fell I And the ruin 

5* 



54 BIBLICAL INSTITUTES. 

of that house was great, involving nothing less than the 
salvation of the undying soul ! 

120. Our heart burn'] So says David, Psa. xxxix, 3. 
There was a mingled emotion of affection for One who so 
readily cast light upon the Scriptures, and joy in believing 
the truth of what He said. 

123. Counsel of the ungodly'] Here are three degrees 
of wickedness mentioned. Walking, standing, and sit- 
ting ; all coiTesponding with three different characters 
mentioned in this text, the ungodly, sinners, and scoffers. 
That man is inexpressibly happy, who neither sits with the 
scorner, nor stands with sinners, nor walks with the un- 
godly, but whose delight is in the law of his God. 

127. Blessed is he that readeth] Or fxaxotpio^, happy, 
and this is the meaning of this word in many other places. 
See Matt, v, 3, 4, 7. 

aUESTlONS ON RECITATION VIII. 

What is the subject of this recitation ? 

118. To what practice among the eastern nations does the Saviour 
allude in this text? What do you understand by the house men- 
tioned here ? What by its being built upon a rock? What by the 
rains and river's beating against it ? And what by their not being 
able to shake it? 

119. What more is necessary, than hearing the words of Christ, in 
order that we may not build on the sand ? To what is he compared 
who hears or reads the Scriptures, and neglects to do what God com- 
mands ? To what does St. James compare such a one ? See James 
i, 23, 24. What is meant by the ruin of the house? What is 
said of it? 

120. Who talked to these persons by the way ? What do they 
say they felt at the time ? Do you remember any other text in the 
Bible similar to this? How does it read ? 

121. On whom are we to believe ? What do the Scriptures say 
of such as believe on Him ? See Isa. xxviii, 16 ; xlix, 23. 

122. How may we have hope ? Hope of what ? 

123. How many deg-rees of wickedness are mentioned here? Who 
are said to be blessed ? Can you claim this blessing ? During what 
time does the good man meditate on the law ofOod ? 

124. What was the psalmist's comfort ? What .did God's word 
do for him ? 

125. What is it to love God^s law? What is said of such? What 
must we think of such persons as are easily offended ? 

126. What duty is enjoined in this text? What is the end pro- 
posed in its performance ? What blessing is promised ? 

127. What is meant by the word blessed, used here? Who are 
thus happy ? Can you quote any other passage where this word 
has the same meaning? 



RECITATION IX. 55 

128. What are we to understand by continuing in Christ's word? 
What promivse is made to such ? 

129. Who are said to be happy ? 

130. What does Ood say here? What is the rule by which God 
leads us? How does He lead us? See John xvi, 13. 

131. What is said of such as hearken to God's commandments? 
What is meant by hearkening unto ihem ? 

132. What are we commanded to lay aside? Why are we com- 
manded to do so? 

133. AVhoishappj? What is said of the merchandise of wis- 
dom ? To what is it incomparable ? What does she carry in her 
hands? What is said of her ways ? What is said of her paths? 

134. What will wisdom do for such as love her, and keep in her 
ways ? 

135. What is thp principal thing? And what is the inference ? 

136. What is said of pleasant words? 

137. What does God say ? What blessing is promised to such as 
do as He says ? 

138. What was the joy and rejoicing of the prophet's heart? What 
do you understand by his eating God's word? What was called 
upon him 1 Has the name of God ever been called upon you ? See 
Matt, xxviii, 19. Are you not, then, under more serious and fearful 
obligations to love and serve Him ? 

139. How were the Jews to prosper in all they did ? Are you in 
covenant relation with God? May we expect to prosper unless we 
keep the words of his covenant ? 



RECITATION IX. 

Danger of neglecting the Holy Scriptures. 

140. He that rejecteth me, and receiveth not my 
words, hath one that judgeth him : the word that I 
have spoken, the same shall judge him in the last day, 
John xii, 48. 

141. And the burden of the Lord shall ye mention 
no more ; for every man's word shall be his burden ; 
for ye have perverted the words of the living God, 
Jer. xxiii, 36. 

142. Thus have ye made the commandment of God 
of none effect by your tradition. Matt, xv, 6. 

143. Lo, they have rejected the word of the Lord ; 
and what wisdom is in them, [or the wisdom of what 
thing,] Jer. viK, 9. 

144. But ye are departed out of the way ; ye have 
caused many to stumble at the law ; ye have corrupted 



56 BIBLICAL INSTITUTES. 

the covenant of Levi, saith the Lord of hosts. There- 
fore have I also made you contemptible and base be- 
fore all the people, according as ye have not kept my 
ways, but have been partial in the law, Mai. ii, 8. 

145. But in vain they do worship me, teaching for 
doctrines the commandments of men, Matt, xv, 9. 

146. Let no man beguile you of your reward in a 
voluntary humility and worshiping of angels, intruding 
into those things which he hath not seen, vainly puffed 
up by his fleshly mind, CoL ii, 18. 

147. Now the Spirit speaketh expressly, that in the 
latter times some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils ; for- 
bidding to marry, and commanding to abstain from 
meats, which God hath created to be received with 
thanksgiving of them which believe and know the 
truth, 1 Tim. iv, 1. 

148. And he said unto them, Full well ye reject 
[or frustrate] the commandment of God, that ye may 
keep your own tradition, Mark vii, 9. 

149. Those by the way side are they that hear; 
then Cometh the devil and taketh away the word out 
of their hearts, lest they should believe and be saved, 
Luke viii, 12. 

150. He that despised Moses' law, died without 
mercy under two or three witnesses : of how much 
sorer punishment, suppose ye, shall he be thought 
worthy, who hath trodden under foot the Son of God, 
and hath counted the blood of the covenant, wherewith 
he was sanctified, an unholy thing, and hath done 
despite unto the Spirit of grace, Heb. x, 28, 

151. Whoso despiseth the word, shall be destroyed ; 
but he that feareth the commandment shall be re- 
warded, Prov. xiii, 13. 

152. To the law and to the testimony ; if they speak 
not according to this word, it is because there is no light 
in them, Isa. viii, 20. 

153. For we are not as many, which corrupt [or 
deal deceitfully with] the word of God ; but as of sin- 
cerity, but as of God, in the sight of God speak we in 
[or of] Christ, 2 Cor. ii, 17. 



RECITATION IX. 67 

154. For there shall arise false Christs, and false 
prophets, and shall shew great signs and wonders ; in- 
somuch that, if it loere possible, they shall deceive the 
very elect. Behold, I have told you before, Matt, 
xxiv, 24. 

155. Therefore we ought to give the more earnest 
heed to the things which we have heard, lest at any 
time we should let them slip [or run out.] For if the 
word spoken by angels was steadfast, and every trans- 
gression and disobedience received a just recompense 
of reward, how shall we escape if we neglect so great 
salvation ? Heb. ii, 1. 

156. See that ye refuse not him that speaketh. For 
if they escaped not who refused him that spake on 
earth, much more shall not we escape, if we turn away 
from him that speaketh from heaven, Heb. xii, 25. 

157. If I had not come and spoken unto them, they 
had not had sin, but now have they no cloak for their 
sin, John xv, 22. 

158. Yet many years didst thou forbear [or protract 
over] them, and testifiedst against them by thy Spirit in 
thy prophets ; yet would they not give ear ; therefore 
gavest thou them into the hand of the people of the 
lands, Neh. ix, 30. 

159. Ye, therefore, beloved, seeing ye know these 
things before, beware lest ye also, being led away with 
the error of the wicked, fall from your own steadfast- 
ness, 2 Pet. iii, 17. 

NOTES ON RECITATION IX. 

140. One that judgeth him'] The blame of his con- 
demnation who rejects my doctrine, cannot rest on me; it 
must and will rest on himself alone. 

141. The burden of the Lord] The Hebrew word here 
rendered burden, denotes not only a burden, something 
borne, but also an oracle, a message. The Jews, in their 
wickedness, considered the message which God sent to 
them a burden ; hence they perverted the words of the 
living God J till their own words became a burden, and they 
were cursed and cast away from His presence. 



58 BIBLICAL INSTITUTES. 

142. Of none effecf] But how could this be, when it is 
said in Isa. Iv, 11, So shall my word be that goeth forth 
out of my mouth ; it shall not return unto me void ; but 
it shall accomplish that which I please ; and it shall pros- 
per in the thing whereunto I sent it. The answer is 
plain. The text in Isaiah refers to God's word concern- 
ing the mission and reign of Jesus Christ. See 647. But 
the command or word of God which the Jews made inef- 
fectual through their traditions, was the rule which the 
Deity had given for the regulation of their lives, and 
which they were left at liberty to obey or disobey, as 
they pleased. The design of this command was good, 
see 575, but they, in refusing to keep it, frustrated the 
design of God, and rendered His word of no effect. 

146. Beguile you] Let no one deceive you by an af- 
fected humility^ and thus draw you away from the true 
doctrine of Christ. Some affect extraordinary humility 
by long fasting and rigorous acts of self torture ; others 
by pretending not to approach God in prayer or worship, 
but through the medium of pictures^ saints^ or angels. 
Take the word of no man about the things of God ; hear 
what God Himself says in His word, and you shall not 
lose your reward. 

147. Spirit speaketh expressly] When any charge is 
given to the apostles, the Spirit is represented as speak- 
ing. See Acts x, 19, 20 ; xiii, 2. This, however, is called 
an express message of the Holy Spirit. Let us hear what 
He says : — 

1. Some shalU rather aitofiTyidoMTai^ will depart from the 
faith. 2. They will give heed to seducing spirits ; spirits 
which deceive and lead astray. See 1 John iv, 1,2, 3. 
3. They will forbid the right of marriage. This the Ro- 
man Catholics do by requiring all their clergy to vow per- 
petual celibacy ; and a sect called " Shaking Quakers," 
forbid this right, in teaching that it is inexpedient and un- 
lawful for true believers in Christ to marry, and by denying 
all their members the privileges and blessings of the mar- 
ried state. 4. They will prohibit the proper use of meats. 
This every one knows the Roman Catholics have done for 
some centuries past. 5. All this, it was said, would come 
to pass in the latter times, from the time when this epistle 
was first written, and the ages following. 



RECITATION IX. 69 

148. Ye reject the commandment of God] Or more pro- 
perly, /rws/rafe, or annulj as the margin has it. See 142. 

150. Despised JMoses^ lawl 'A^srVa^* he that rejected, 
threw it aside^ and thus frustrated God's design in giving 
it. The meaning is tlie same as above. 

159. Error of the wicked] That error which most 
generally distinguishes the a^sVjxwv, lawless, unrestrained^ 
licentious. This is unbelief See Heb. iii, 7-19. It is 
most certain, that when the wicked sin against God, they 
do either disbelieve that their sin will be punished at all, 
or if it be punished, that it will exclude them finally and 
for ever from the favour of God. Into this error men fall 
by torturing the Scriptures, as the apostle says in the pre- 
ceding verse, and they do this to their own destruction. 

aUESTIONS ON RECITATION IX. 

What is the subject of our present recitation ? 

140. Is there any danger of neglecting the Bible? How do you 
prove this ? On whom will the blame rest when one neglects the 
Scriptures ? Can it be said, properly, that one neglects the Bible, if 
he never had an opportunity of reading it? 

141. What does the word here translated burden signify ? How 
did some of the Jews consider the messages Avhich God sent them? 
How did they treat these messages frequently? What was the 
consequence ? 

142. What do you understand by the commandment of God in 
this text ? What was God's design in giving this command ? Did 
the Jews frustrate this design ? May we not frustrate God's word 
and design the same as they did ? Do you discover any discrepancy 
between Isa. Iv, 1 1, and this text ? Why not ? 

143. Of whom is this spoken ? What did they reject ? 

144. Who were addressed in this text? From what way had 
they departed ? How did they cause many to stumble ? What is 
meant by their corrupting the covenant of Levi ? See Neh. xiii, 29 ; 
Numb. XXV, 12, 13. What does God say of them for their conduct? 
May not ministers of the Gospel err now, in the same way that these 
Levites did ? Is it not a greater sin for ministers to err, than for the 
common people ? Will not others be more likely to ffet out of the 
way, if professed ministers of the Gospel are not faithful? And 
how shall we deiermme whether we are faithful in all things as we 
should be ? 

145. Did the persons mentioned here worship God to any good 
purpose ? What reason is assigned why they did not ? 

146. Against what are we cautioned in this text? How may we 
be deceived by some ? How may we guard ourselves most effect- 
ually against such deception? 

147. What is said when any thing special is committed to the 
apostles ? What alarming event is here foretold ? To what will 



60 BIBLICAL institutes: 

they give heed ? Do such give heed to the Bible? What will some 
forbid ? What sects do this now ? What will some prohibit the 
use of? 

148. What is the meaning of this text? Why did some do this ? 

149. Who are those by the way side? Is it very desirable that 
any of us should be of this class of hearers ? 

150. What is meant by Moses' law? What by despising it? 
What became of such ? May Christians commit a greater sin than 
this ? What may we do 7 Of what punishment shall such be 
thought worthy? 

151. What shall become of such as despise God's word? What 
is said of such as fear it ? What will their reward be ? 

152. To what rule of judgment are we directed in this text? What 
is the reason that some do not speak according to this standard? 

153. What did many do in the days of the apostles? How did 
the apostles speak ? 

154. What evil is here predicted? To what end are we told 
of this? 

155. To what ought we to give earnest heed? Why should we 
do so ? Can any escape the displeasure of God who- neglect these 
things ? 

156. Who has spoken from heaven? Where may His word be 
found ? 

157. In what case w^ould the Jews have had no sin ? Will not 
our sin be more aggravating than theirs, if we negleet what Christ 
has said ? 

1 58. How did God testify against the Jews ? What curse came 
upon them for refusing to hear ? May we not infer from many pas- 
sages in this recitation, that it is a most wicked and fearful thing to 
neglect the word which God sends us ? 

159. Against what are we cautioned in this text? What is the 
error of the wicked ? What was the cause which prevented the 
salvation of the Jews? What is most certain ? How do many fall 
into this error? What evil follows? Do you feel more than 
ever determined prayerfully and faithfully to study the Holy 
Scriptures ? 



RECITATION X. 

The being of God, What He is in Himself. His unity^ 
spirituality^ eternity , immutability. 

160. And God said unto Moses, I am that I am : 
and he said. Thus shalt thou say unto the children of 
Israel, I am hath sent me unto you, Exod. iii, 14. 

161. Hear, O Israel: The Lord our God is one 
Lord, Deut. vi, 4. 

162. The eternal God is thy refuge, Deut. xxxiii, 27. 



IIECITATION X. 61 

163. God is a Spirit, John iv, 24. 

164. Hast thou not knovs^n ? hast thou not heard, 
that the everlasting God, the Lord, the Creator of the 
ends of the earth, fainteth not, neither is weary ? Isa. 
xl, 28. 

165. For thus saith the high and lofty One that in- 
habiteth eternity, whose name is holy ; I dwell in the 
high and holy place, Isa. Ivii, 15. 

166. God is light, and in him is no darkness at all, 
i John i, 5. 

167. For there is one God, 1 Tim. ii, 5. 

168. But the Lord is the true God, he is the living 
God, and an everlasting King, [or King of eternity,] 
Jer. X, 10. 

169. And changed the glory of the incorruptible 
God into an image made like to corruptible man, and 
to birds, and four-footed beasts, and creeping things, 
Hom. i, 23. 

170. With whom is no variableness, neither shadow 
of turning, James i, 17. 

171. And also the Strength [or Eternity] of Israel 
will not lie nor repent ; for he is not a man that he 
should repent, 1 Sam, xv, 29. 

172. But to us there is but one God, the Father, of 
whom are all things, and we in him, 1 Cor. viii, 6. 

173. One Lord ; one God and Father of all, who is 
above all, and through all, and in you all, Eph. iv, 5. 

174. Who is the image of the invisible God, the first 
born of every creature. Col. i, 15. 

175. Thou art God alone, Psa. Ixxxvi, 10. 

176. Unto thee it was shewed, that thou mightest 
know that the Lord he is God ; there is none else be- 
sides him, Deut. iv, 35. 

177. Thou canst not see my face ; for there shall 
no man see me, and live, Exod. xxxiii, 20. 

178. Be ye, therefore, perfect, even as your Father 
which is in heaven is perfect. Matt, v, 48. 

179. He is the living God, and steadfast for ever, 
Dan. vi, 26. 

180. Now unto the King eternal, immortal, the only 

6 



62 BIBLICAL iNSTItUTEg, 

wise God, be honour and glory for ever and ever. 
Amen. 1 Tim. i, 17. 

NOTES ON RECITATION X. 
160. I am that /am] The Hebrew of this remarkable 
passage is n;n>^ nl^'^{ T\''T\^^ I will he what I will be; the 
Septuagint, 'E/w s//xi o'^Ov, / am he who exists^ or, / am he 
existing ; the Vulgate, Ego Sum, qui sum, I am, who am ; 
and the French, Je suis celui qui est, 1 am he who is. 
The words are certainly expressive of the unoriginated, 
self' existent, and eternal Being ; He ivho js, ivho always 

HAS BEEN, and. who ALWAYS WILL BE WHAT He IS. 

The following are among the reasons which may be 
produced in evidence of the Divine existence. 

1. It is intuitively evident, that there always must have 
been an itnoriginated Being, whose non-existence is ab- 
solutely impossible. Because, if it be within the bounds 
of an abstract possibility, that there is no Being, now in 
existence, but what might not have existed, then all actual 
existence might have been caused by nothing, by absolute 
non-existence, which would be self-evidently absurd, and 
absolutely impossible, 

2. There is every evidence in the world around us, of 
design, of particular adaptation to specific ends, all per- 
formed with the greatest possible wisdom ; and forming a 
whole of indescribable multiplicity, as well as of un- 
boun ^ed extent. 

3. This systematic adaptation of things is not essential 
to their nature ; that is, if there were no rational agent 
who selected, adapted, and arranged them, so many dif- 
ferent things could not, by their own inherent power, have 
brought themselves to harmonize for the accomplishment 
of specific ends, as they now do. 

4. Hence it follows, that there must exist one exalted 
and wise cause, which produced this world, not as an 
omnipotent nature, merely acting blindly by its generative 
fecundity, but by intelligence and volition. 

5. The unity of this cause may be inferred from the 
unity of adaptation in the multifarious parts of the world, 
as in the parts of a well-planned edifice. As far as our 
observation extends, this inference of the unity of the 
cause amounts to certainty; and beyond the sphere of 



RECITATION X. 63 

our observation, the same inference is derived with proba- 
bility, from every principle of analogy. (See KanVs Crit, 
on Reason.) 

161. One Lord] Or njn' Jehovah ou7^ God is one 
Jehovah. Here, as in many other places in the Scrip- 
ture, the subject of the preposition is repeated in the 
predicate. See John iii, 31. 

162. The eternal God'\ The God ^ \( is, who always 
has been, and who always v/ill be. .'^\ r the meaning of 
the word eternal, see 164. 

163. God is a Spirif] An immaterial, invisible essence, 
possessing infinite purity and perfection. 

164. The everlasting God^ The proper meaning of 
0^71;^, is eternity^ according to Gesenius and Dr. A. Clarke, 
and than these, certainly no greater authority, as to the 
proper meaning of Hebrew words, need be sought. 
'^i'^\ D^^>^5 the Eternal Jehovah, whose existence is 
without beginning or end f Hence this word is rendered, 
in the Septuagint, by a/wvfo^, eternal, from a/wv, which, ac- 
cording to Aristotle, is compounded of asl, always, and ojv, 
being. See 160. Nothing, therefore, strictly speaking, 
can be said to be eternal, that is, loithoiit beginning and 
ivithout end, but the one infinite God. He is eternal ; 
^^ njiiC Dbl;ri^t D^fj^p, f7^om eternity to eternity thou art 
God, Psa. xc, 2. So things which have had a beginning, 
but which are to have no end, are called eternal. That I 
may remember the eternal covenant. Gen. ix, 16 ; the 
righteous shall be in eternal remembrance, Psa. cxiii, 6 ; 
And eternal joy shall be upon their head, Isa. li, 11 ; 
According to the eternal purpose which he purposed in 
Christ Jesus our Lord, Eph. iii, 11 ; in all of which texts 
the same Hebrew and Greek word occurs. And so also 
these words are used to signify duration which will have 
an end ; but these are deviations from the original and 
proper meaning of these words. But, then, it should be 
remembered, that always, whenever these terms are used 
by the sacred writers, they denote the greatest duration 
which it is possible to affirm of the objects to which they 
are applied. 

aUESTIONS ON RECITATION X. 

What is the subject of the p'-ef^ent recitation ? 

100, Can you repeat some of th# teo^ts ? What is the first argu^ 



64 BIBLICAL INSTITUTES. 

ment adduced here for the existence of the Divine Being ? Could 
nothing put forth power and produce something? If, then^ a being 
cannot act before it exists, can any thing be more evident, than ihat 
something always has existed ? What is it that has always existed ? 
What is the second argument? Can you mention some instances of 
this kind ? What is the third argument ? The fourth ? From what 
do you infer the unity of that great first cause ? What docs this in- 
ference amount to as far as our observation extends? From what 
may we infer the unity of this cause, beyond the sphere of our 
observations ? 

16 L What is asserted in this text? 

162. What is meant by this ? 

163. What fact is asserted here ? What does the text mean ? 

164. What is the true and proper meaning of the Hebrew word 
here translated everlasting? What is the first meaning of eternal? 
Can any one thing, or being, besides God, be properly said to be 
without bcifinning and without end? Are there some things called 
eternal, which have had a beginning? What are some of them ? 
Are some things called so which have an end ? Is this word properly 
used in this last sense? What are we particularly to observe in re- 
lation to the words rendered in the Bible everlasting and eternal? 

165. What does God inhabit? 

166. What is God? 

167. How many Gods are there? 

168. What is the Lord ? Of what is He King? 

169. Of whom does the apostle say this? 

170. May we say thus of any but God ? What is here affirmed 
of God? 

171. Who will not change, either in His nature, or the principles 
of His government ? 

172. In how many Gods do we believe? What is here affirmed 
of Him ? 

1 73. What fact is asserted here ? 

174. Is G(d visible ? 

175. Is there any other God ? 

176. What was shown to the person here addressed ? 

177. Can any man see the infinite God and live? How then are 
we to understand this text? Gen. xxxii, 30. See John i, 18 ; 1 Tim. 
iii, 16 ; and Gen. xlviii, 16, with Tit. ii, 13, 14. 

178. What attribute is here affirmed of God ? 

179. What is here said of him ? 

180. Who is addressed here ? What is ascribed to him ? 



RECITATION XL 

God is incomprehensibley unsearchable^ and incomparably 
great. 

181. That thou mayest know there is none like unto 
the Lord our God, Exod. viii, 10. 



RECITATION XI. 65 

IS^. Which doeth great things and unsearchable; 
marvellous things without number. Job v, 9. 

18:3. Lo, these are parts of his ways ; but how little 
a portion is heard of him 1 but the thunder of his 
power who can understand ] Job xxvi, 14. 

184. God thundereth marvellously with his voice ; 
great things doeth he, which we cannot comprehend, 
Job xxxvii, 5. 

185. Behold, God is great, and we know him not ; 
neither can the number of his years be searched out, 
Job xxxvi, 2G. 

186. Canst thou by searching find out God ? canst 
thou find out the Almighty to perfection. Job xi, 7. 

187. O Lord God, thou hast begun to shew thy ser- 
vant thy greatness, and thy mighty hand : for what 
God 2*5 there in heaven or in earth, that can do ac- 
cording to thy works, and according to thy might, 
Deut. iii, 24. 

188. For the Lord your God is God of gods, and 
Lord of lords, a great God, a mighty, and a terrible, 
which regardeth not persons, nor taketh reward, 
Deut. x, 17. 

189. For who in the heavens can be compared unto 
the Lord ? loho among the sons of the mighty can be 
likened unto the Lord 1 Psa. Ixxxix, 6. 

190. Great is the Lord, and greatly to be praised; 
and his greatness is unsearchable, Psa. cxlv, 3. 

191. Behold, the heaven, and heaven of heavens, 
cannot contain thee ! 1 Kings viii, 27. 

192. Wherefore thou art great, O Lord God: for 
there is none like thee, neither is there any God beside 
thee, according to all that we have heard with our ears, 
2 Sam. vii, 22^ 

193. And I prayed unto the Lord my God, and 
made my confession, and said, O Lord, the great and 
dreadful God, keeping the covenant and mercy to them 
that love him, and to them that keep his command- 
ments, Dan. ix, 4. 

194. O Lord my God, thou art very great; thou 

6* 



66 BIBLICAL INSTITUTES. 

art clothed with honour and majesty : who coverest 
thyself With light as with a garment, Psa. civ, 1. 

195. The great, the mighty God, Jer. xxxii, 18. 

196. Thus will I magnify myself, and sanctify 
myself; and I will be known in the eyes of many 
nations; and they shall know that I am the Lord, 
Ezek. xxxviii, 23. 

197. Let them praise thy great and terrible name; 
for it is holy, Psa. xcix, 3. 

198. To whom then will ye liken me, or shall I be 
equal ] saith the Holy One, Isa. xl, 25. 

199. Which in his times he shall shew, who is the 
blessed and only Potentate, the King of kings, and 
Lord of lords, 1 Tim. vi, 15. 

200. Who only hath immortality, dwelling in the 
light which no man can approach unto ; whom no man 
hath seen nor can see ; to whom be honour and power 
everlasting. Amen. 1 Tim. vi, 16. 

NOTES ON RECITATION XL 

181. That thou may est hioiu'] Here we perceive the 
true reason why Pharaoh was kept alive, and caused to 
stand amidst the severe plagues which were sent upon him 
and his people, and also the reason why those plagues 
were sent ; — that he might come to a saving knowledge 
of the only true Cod ; that thou mayest know the Lord 
our God, and that thus His power may be made known to 
other nations throughout the earth. Pharaoh and his 
people worshipped other gods, such as the sun, moon, and 
stars ; the monkey, cat, and dog, and even the vegetables 
which grew in their fields, and the water which flowed in 
their river, shared their ignorant adorations. The Egyp- 
tians excelled most other nations in the arts and sciences, 
but in their morals, and their knowledge of God, they 
were wretched and sunken beyond description. See 554. 

183. Parts of his loays"] In comparison with the infini- 
tude of His power and wisdom, we behold, in all of His 
works, but a very little of His ways. 

184. God thundcreth'] And thus he gives a most im~ 
pressive and awaking conviction of His exceeding great- 
ness and glory. The thunder is frequently called the 



n RECITATION XI. 67 

voice of God, Job xl, 9 ; 1 Sam. vii, 10 ; Psa. xxix, 3. 
See 451. 

191. The heaven of heavens'] Rather, The heavens, and 
the heavens of heavens, cannot contain thee ! for the 
words are all in the plural nunriber in the original Hebrew. 

193. The great and dreadful God] The word here 
rendered dreadful^ is Chaldee, S^'^^j, dreadjul^ terrible^ 
and is frequently applied to what is dreadfully dazzling, 
from -^.-ij, fire. See Exod. xv, 11 ; Judges xiii, 6, and 
Heb. xii, 29. 

196. / ivill magnify myself] T^tiJ^'npnn, / have proved 
myself the incomparable One, The very highest perfec- 
tions by which created intelligencies are distinguished, fall 
infinitely below any comparison which can be made with 
this great and dreadful Being ! 

200. Who only hath immortality] That is, God's ex- 
istence, and His alone, is without beginning and without 
end. The existence of the human soul will be endless, 
but it has had a beginning. See 164. For the meaning 
of the word Amen, see 19. 

arjESTIONS ON RECITATION XL 

What is the subject of this recitation ? 

181. Is it not one of the most important and awful subjects which 
can ensjage the attention of man? Who was addressed in this pas- 
sage of Scr'pture? What important fact do we learn from it, in re- 
lation to God's dealings with Pharaoh ? In what did the Egyptians 
excel? What were some of the gods which they worshipped? 
What was their moral condition ? Was it not, then, in niercy, that 
God sent those plagues upon them ? 

182. What does God do ? How many ? 

183. Can you mention some of God's ways, which we may see ? 
How much, comparatively, may we see of Him in these? 

184. What does God do ? What is the thunder sometimes called 
in Scripture ? Were you ever impressed with a sense of His great- 
ness, in hearins: it thunder? 

185. Who is here declared to be exceedingly great ? 

186. What do you infer from this language? 

187. What had God begun to show His servant? 

188. What impressive description is here given of God ? 

189. Can any in heaven, or in earth, be compared to God ? Should 
we not exceedingly fear and tremble before such a Being ? If we al- 
ways had a realizing sense of His greatness and glory, should we be 
apt to sin against Him? 

190. What is God? What of His praise? What of His greatness? 

191. What cannot contain God ? 



68 BIBLICAL INSTITUTES. 

132. In wliat linguage is He addressed here? 

193. What do you learn in comparing the Scriptures here referred 
to? For whom does God keep nieicy ? 

194. With, what is ide said to be clothed ? WiLh what does He 
cover Himself? 

195. Wnat is He called here? 

196. Whit will He do ? How did Re do this to the Egyptians ? 
See 181. Wh it do the nations know when God has proved tliin&elf 
the incomparable One? 

197. What may we praise? Why? 

198. To whom m^y God be likened ? 

199. Wh\t shall be shown ? Who is meant by this? 

200. Will the existence of the ham;in soul have an end? May 
it not then be said to be immortal? Why is it said thdt God only 
hath immortality ? 



RECITATION XII. 

The omnipotence and omnipresence of God. 

201. I am the Almighty God : walk before me and 
be thou perfect. Gen. xvii, 1. 

202. Alleluia : for the Lord God omnipotent reign- 
eth. Rev. xix, 6. 

203. For the invisible things of him fiom the crea- 
tion of the world are clearly seen, being understood by 
the things that are made, even his eternal power and 
Godhead ; so that they are [or that they may be] 
viqthout excuse, Rom. i, 20. 

204. Whither shall I go from thy Spirit 1 or whither 
shall I flee from thy presence ? If I ascend up into 
heaven, thou art there : if I make my bed in hell, be- 
hold, thou art there. If I take the wings of the morn?- 
ing, and dwell in the uttermost parts of the sea ; even 
there shall thy hand lead me, and thy right hand shall 
hold me. If I say, Surely the darkness shall cover 
me ; even the night shall be light about me, Psa. 
cxxxix, 7. 

205. Can any hide himself in secret places that 
I shall not see him ] saith the Lord. Do not I fill 
heaven and earth ] saith the Lord, Jer. xxiii, 24. 

206. He is wise in heart, and mighty in strength^ 
Job ix, 4. 



RECITATION XII. 69 

207. 1 know that thou canst do every things and 
that no thought can be vvithholden from thee, Job 
xlii, 2. 

208. For with God all things are possible, Mark x, 
27. 

209. Is any thing too hard for the Lord, Gen. xviii, 
11. 

210. And being fully persuaded, that what he had 
promised, he was able also to perform, Rom. iv, 21. 

211. The eyes of your understanding being enlight- 
ened ; that ye may know what is the hope of his 
calling, and what the riches of the glory of his inherit- 
ance in the saints, and what is the exceeding greatness 
of his power to usward who believe, according to the 
working of his mighty power, [or the might of his 
power,] Eph. i, 18. 

212. Which is his body, the fulness of him that 
filleth all in all, Eph. i, 23. 

213. For where two or three are gathered together 
in my name, there am I in the midst of them, Matt, 
xviii, 20. 

214. I know that whatsoever God doeth, it shall be 
for ever ; nothing can be put to it, nor any thing taken 
from it : and God doeth it that men may fear before 
him, Eccles. iii, 14. 

215. According to the working whereby he is able 
even to subdue all things unto himself, Phil iii, 21. 

216. Now unto him that is able to do exceeding 
abundantly above all that we ask or think, according 
to the power that worketh in us, unto him be glory in 
the Church by Christ Jesus, throughout all ages, world 
without end. Amen. Eph. iii, 20. 

NOTES ON RECITATION XII. 

201. Almighiy Gocf] Possessing all-sufficient power 
to do whatever His wisdom^ His goodness, and His jus- 
tice dictate should be done. 

202. Lord God omnipotent'] IlavToxpaTwp, compounded 
of <irag, omnis, ally and xpotro^, potens^ poioer ; and hence 
our word omnipotent,. So we say properly enough, that 



70 BIBLICAL INSTITUTES. 

God's power is unlimited and eternal ; but then, we do 
not mean by this that there are no supposable things 
which God cannot do. This would be to deny what the 
Scriptures have every where affirmed of His character, 
and a contradiction of His own word ; see Titus i, 2 ; 2 
Tim. ii, 13 ; Job x, 3 ; xxxiv, 10 ; Matt, xiii, 58 ; Mark 
vi, 5. God's infinite power is certainly exercised in 
unison with His other infinite attributes, and not against 
them. 

203. Being understood by fhe things that are made'] 
In the works and wonders of creation, God has made 
such a plain exhibition of His invisible perfections, espe- 
cially of His power, wisdom, and goodness, that even the 
heathen are utterly without excuse in not rendering Him 
that homage which is so justly due to Him. 

204. Whither shall I flee from thy presence] The om- 
nipresence of God is that attribute of His nature, by 
which He is always and every where present at one and 
the same time. This passage of Scripture, with many 
others, is exceedingly simple, and yet awfully sublime, in 
asserting and maintaining this doctrine. We must ascend 
before we can be in heaven, but God is there ! We 
must go, must take ivings ^ndfly, before we can change 
our place ; not so with God : He is in heaven, in the 
effulgence of His glory and blessedness ; He is in hell, 
in the dreadful display of His vindictive justice ; He is in 
this place. He is in the uttermost parts of the earth and 
the sea ; yea, infinitely beyond the confines of His own 
creation, throughout illimitable space, He lives and 
reigns. 

212. Him that filleth all in all] God fills the whole 
universe, yet He is not mingled with any part of it ; He 
is every where, but not every thing. This text speaks of 
Christ. See John i, 16. 

214. Whatsoever God doeth it shall be for ever] It shall 
be for D^i;^, eternity. The idea of the soul's annihilation 
cannot stand before this text. God has made, among 
other things, the human soul, not to be annihilated, but 
to exist eternally ; and a state of probation is afforded 
man, in which he may comply with the conditions of sal- 
vation, and be fitted for an eternity of bliss at the right 
hand of God. 



RECITATION XII. 71 

215* He is able] This most evidently refers to the re- 
surrection of the saints. 

aUESTIONS ON RECITATION XII, 

What is the subject of the present recitation? 

201. Should not our hearts be most solemnly aflfected with a sense 
of God's power and presence, while we attend to what He has 
taught us in His word concerning them ? What does God here say 
of Himself? What is meant by this? What does He command 
us to do ? Does He ever command what His grace does not enable 
us to perform ? 

202. Are there any supposable things which God cannot do ? 
What are some such here referred to ? With what is God's infinite 
power exercied? What other attributes? Sec 201. 

203. What are clearly seen? By what are they understood? 
What inference may be drawn from this fact ? 

204. What do you understand by the omnipresence of God ? 
Can you repeat this beautiful passage of Scripture ? How is God 
present in heaven ? How is He present in hell ? Is there any place 
where God is not? Can the darkness hide us from God's presence ? 
Why do some choose the time of darkness, in which to commit their 
deeds of wickedness ? Does not God see them, even then? 

205. Can any hide themselves from God's all-seeing eye ? What 
does God fill ? 

206. What is He in His heart ? What is He in streng:th ? 

207. What can He do? See 201. Docs He know all our 
thoughts? Do we always remember, that God knows all our 
thoughts ? 

208. What is possible with God ? 

209. What may we infer from this text ? 

'P- 210. Of what was Abraham fully persuaded? What was the 
cause of this persuasion ? See Rom. iv, 20. Should not each of us 
be thus persuaded? 

211. What should be enlightened? For what purpose? To 
whorn is the greatness of God's power displayed ? 

212. Of whom is this said ? How does He fill all in all ? 

213. Who makes this promise? Can He fulfil it if He be noS 
truly and properly God? Have we now met in His name? Is He 
not, then, present with us, now ? Should we not be encouraged 
from such considerations to meet often in His name? 

214. What has God made, among other thin^Sj for eternity? 
What is afF rded man ? For what purpose is this afforded ? What 
will be the final state of such as neglect this state of probation? 

215. To what does this text refer? What does it teach us? 

216. What is God able to do? Can you think of more than you 
can find language to ask for ? What should be given to God ? By 
whom? Through whom ? During v; hat time? 



72 BIBLICAL INSTITUTES* 

RECITATION XIIL 

Wisdom and knowledge of God, His omniscience, 

217. Doth not he see my ways, and count all my 
steps 1 Job xxxi, 4. 

218. He that is perfect in knowledge, is with thee, 
Job xxxvi, 4. 

219. With him is wisdom and strength; he hath 
counsel and understanding, Job xii, 13. 

220. His understanding is infinite, Psa. cxlvii, 5. 

221. Thou knowest my down-sitting and mine up- 
rising ; thou understandest my thoughts afar off, 
Psa. cxxxix, 2. 

222. Neither is there any creature that is not mani- 
fest in his sight : but all things are naked and opened 
unto the eyes of him with whom we have to do, 
Heb. iv, 13. 

223. For thou, even thou only, knowest the hearts 
of all the children of men, 1 Kings viii, 39. 

224. He revcaleth the deep and secret things : he 
knoweth what is in the darkness, and the light dwelleth 
with him, Dan. ii, 22. 

225. To God only wise, be glory, through Jesus 
Christ, for ever. Amen. Rom. xvi, 27. 

226. To the intent that now unto the principalities 
and powers in heavenly places might be known by the 
Church the manifold wisdom of God, Eph. iii, 10. 

227. He hath established the world by his wisdom, 
and hath stretched out the heavens by his discretion, 
Jer. X, 12. 

228. O Lord, how manifold are thy works ! in 
wisdom hast thou made them all, Psa. civ, 24. 

229. There is no searching of his understanding, 
Isa. xl, 28. 

230. The Lord by wisdom hath founded the earth, 
by understanding hath he established the heavens, 
Prov. iii, 10. 

231. Known unto God are all his works, from the 
beginning of the world. Acts xv, 18. 



RECITATION XIII. 73 

232. For my thoughts are not your thoughts, neither 
are your ways my ways, saith the Lord. For as the 
heavens are higher than the earth, so are my ways 
higher than your ways, and my thoughts than your 
thoughts, Isa. Iv, 8. 

233. Even so the things of God knoweth no man, 
but the Spirit of God', 1 Cor. ii, 11. 

234. But we speak the wisdom of God in a mystery, 
€ren the hidden wisdom, which God ordained before 
the world unto our glory, 1 Cor. ii, 7. 

235. God is greater than our heart, and knoweth 
all things, 1 John iii, 20. 

236. Thy judgments are a great deep, Psa. xxxvi, 6. 

237. He hath made every ^^mg* beautiful in his time ; 
also he hath set the world in their heart ; so that no 
man can find out the work that God maketh from the 
beginning to the end, Eccles. iii, 11, 

238. For the Lord searcheth all hearts, and under- 
standeth all the imaginations of the thoughts, 1 Chron. 
xxviii, 9. 

239. He that planted the ear, shall he not hear 1 he 
that formed the eye, shall he not see ] Psa, xciv, 9. 

230. O the depth of the riches both of the wisdom 
and knowledge of God ! how unsearchable are his 
judgments, and his ways past finding out, Rom. xi, 33. 

NOTES ON RECITATION XIII. 

218. Perfect in knoieledge'j These words were applied 
by Elihu to Job, as if he had said, thy knowledge is per- 
fect, thou art sensible and sufficiently well informed, to 
judge correctly of what I am about to say. They are, 
however, very frequently applied to God. 

220. His understanding is infinite'] Beyond calculation 
or description ; 'iSpn, ivithout number^ inmimet*able, 

225. God only wise] Such is the nature and extent of 
God's wisdom, that He is here called, as in other places, 
the only wise God ; and so also He only hath immortality, 
see 200. By the wisdom of God, is to be understood 
that attribute of His nature by which He knows and 
adapts the most appropriate means to the accomplishment 
of the very best ends. 

7 



74 BIBLICAL INSTITUTES. 

229. JVb searching of his understanding'] His intelli- 
gence is incomprehensible. 

235. Knoivtth all things] By the knowledge or omni- 
science of God, is meant that perfect comprehension 
which the Deity has of His own being and perfections. 
This is the highest conception which we can possibly form 
of an infinite intelligence. It must include, of course, 
His knowledge of all other existence besides His own, 
both present existence, and all existence in mere pos- 
sibility. 

237. The world in their heart] For the meaning of the 
word here translated world, see 164. The sense is, that 
God has placed in the heart of every human intelligence, 
such an idea of eternity, of that endless duration, where 
the soul must live in ^^ raptures or in wo," as that one 
cannot otherwise understand the works of God, than that 
they refer to that state of endless being. 

240. Riches both of the wisdom and knowledge of God] 
In designing the salvation of a guilty world, and appoint- 
ing the means by which that salvation might be accom- 
plished. His judgments^ in cutting off the Jews for their 
obstinacy and unbelief, and His ways, in mercifully calling 
the Gentiles to a state of salvation, are inscrutable. 

aUESTIONS ON RECITATION XIIL 

What is the subject of this recitation 7 

217. What does God see ? What does he count ? 

218. What is the meaning of these words ? To whom were they 
addressed ? 

219. What is with God ? What has He? 

220. What is said of His understanding ? 

221. What does He know ? W hat does He understand afar off? 

222. Is there any creature which is not manifest in His sight? 
To what are all things naked and opened? 

223. What does God know ? Does any other have this know- 
ledge? Are those to be believed who pretend to tell what is in the 
hearts of men ? 

224. What does He reveal ? What does He know ? What dwells 
with Him ? What is meant here by light ? 

225. What is God here called ? Why is he called so ? What do 
you understand by the wisdom of God ? What should we give to 
God ? How may we do so ? 

226. What does the apostle desire might be made known ? To 
whom ? By what means? 

227. How has God established the world ? 

228. What is said of God^s works ? How has He made them ? 



RECITATION XIV. 75 

229. What of His understanding ? What does it mean ? 

230. How has He founded the earth ? How has He established 
the heavens ? 

231. What works are herfi spoken ofl To whom are they known ? 
Fro n what time ? 

232. What comparison is here made between God's thoughts and 
ways, and the thoughts and ways of men ? What does this com- 
parison teach us ? 

233. To whom are the things of God known ? 

234. What did the apostles speak ? What is meant by the mys- 
tery in which it was spoken ? See 391. 

235. Who is greater than our heart? What does He know? 
What do you mean by the omni^science of God ? 

236. What are God's judgments ? 

237. What has He placed in the hearts of men ? For what 
purpose ? 

23S. What does God search? What does He understand ? Do 
we sufficiently bear this in our minds? 

239. What are we taught here ? 

240. Of what had the apostle been speaking in which the wisdom 
of God is manifested? In what were His judgments manifested? 
His ways? What does the apostle say of them ? 



RECITATION XIV. 

The goodness of God, 

241. Oh how great is thy goodness, which thou hast 
iaid up for them that fear thee ; which thou hast 
wrought for them that trust in thee before the sons of 
men, Psa. xxxi, 19. 

242. Yea, the earth is full of the goodness of the 
Lord, Psa. xxxiii, 5. 

243. Thou O God hast prepared of thy goodness 
for the poor, Psa Ixiv, 10, 

244. O give thanks unto the Lord, for he is good ; 
for his mercy endureth for ever, Psa. cxxxvi, 1. 

245. There is none good but one, that is God, Matt, 
xix, 17. 

246. They shall abundantly utter the memory of thy 
great goodness, and shall sing of thy righteousness, 
Psa. cxlv, 5. 

247. Or despisest thou the riches of his goodness, 
and forbearance, and long suffering ; not knowing 
that the goodness of God leadeth thee to repentance 1 
Rom. ii, 4, 



76 BIBLICAL INSTITUTES. 

248. Behold, therefore, the goodness and severity of 
God : on them which fell, severity ; but toward thee, 
goodness, if thou continue in his goodness ; otherwise 
thou shalt be cut off, Rom. xi, 22. 

249. The voice of them that shall say. Praise the 
Lord of hosts ; for the Lord is good ; for his mercy 
endureth for ever, Jer. xxxiii, IL 

250. I will mention the loving kindness of the Lord, 
and the* praises of the Lord, according to all that the 
Lord hath bestowed on us, and the great goodness 
toward the house of Israel, which he hath bestowed 
on them according to his mercies, and according to the 
multitude of his loving kindnesses, Isa. Ixiii, 7. 

251. Afterward shall the children of Israel return, 
and seek the Lord their God, and David their king, 
and shall fear the Lord and his goodness in the latter 
days, Hosea iii, 5. 

252. So they did eat and were filled, and became 
fat, and delighted themselves in thy great goodness, 
Neh. ix, 25. 

253. The Lord is good unto them that wait for him, 
to the soul that seeketh him. Lam. iii, 25. 

254. Wherefore also we pray for you, that our God 
would count [or vouchsafe] you worthy of this calling, 
and fulfil all the good pleasure of his goodness, and the 
work of faith with power, 2 Thess. i, 11, 

255. O taste and see that the Lord is good, Psa. 
xxxiv, 8. 

256. Every good gift, and every perfect gift, is from 
above, and cometh down from the Father of lights, 
James i, 17. 

257. The goodness of God endureth continually, 
Psa. Iii, 1. 

258. Thou preventest him with the blessings of 
goodness, Psa. xxi, 3. 

NOTES ON RECITATION XIV. 
241. Hovj great is thy goodness'] By the goodness of 
God is meant, that essential attribute of His own nature, 
by which He is disposed to promote the happiness and 



RECITATION XIV. 77 

well-being of His creatures. He is good, unchangeably 
good ; and from this attribute of His nature flows His 
mercy and pity to such as have sinned against Him. 

245. JS'one good but — God"] He is immensely, infi- 
nitely good. He is good in His nature, in His will, in 
His works, in all His dispensations ; He is good, and 
only good. Some of His creatures are relatively good, 
and even this goodness they have derived from Him. 

247. Goodness of God leadeth thee to repentance] The 
design of God in the exhibition of His goodness toward 
sinners is, that they may be led by it to repent, to change 
their course of conduct, and embrace His favour. 

248. The goodness and severity of God] His goodness 
in calling the Jews to a state of favour with Him ; and His 
severity in the exercise of His goodness and justice, by 
which they were cut off from being His people, and cast 
away for their unbelief. 

256. Every good gift] So God is not only good in 
Himself, but He is the Author and fountain of all good 
to men, and the Author and fountain of nothing but good. 

258. Preventest him] When our Bible was first trans- 
lated into English, the word prevent was used in a differ- 
ent sense from that in which it is used now. It then 
signified, among other things, to come before, to get the 
start of to keep off danger^ or mischief In this sense 
it is here used in the text ; and thus in Psa. lix, ] ; Ixxix, 
8 ; cxix, 147. And this will explain its meaning in the 
eighth Article of Religion, as set forth in the Discipline 
of the Methodist Episcopal Church. 

aUESTIONS ON RECITATION XIV, 

What is the subject of our meditations at this time ? 

241. What do you mean by the goodness of God? What flows 
from this attribute of the D.vine nature? To whom? For whom 
is the goodness of God laid up ? For whom is it wrought ? Before 
whom will it be manifested ? 

242. What is full of the goodness of the Lord ? 

243. For whom has God prepared His goodness? 

^ 244. To whom should we give thanks ? For what reason ? 

245. What is the meaning of this text? In what is He good? 
From what do His creatures derive their goodness ? 

246. What shall the saints of God utter? Of what shall they 
sin^? 

247. What does God design in the exhibition of His goodness ? 
Has he not exhibited His goodness to you ? Have you repented ? 



^8 BIBLICAL INSTITUTES. 

248. What arc we called upon to behold ? How was His good- 
ness manifested ? How was His severity manifested ? Should you 
infer from this text, that Christians are so controlled by the grace of 
God, that they will not, or cannot finally lose His favour ? 

249. What does the voice of some say ? 

250. What was tov/ard the house of Israel? According to what 
was it bestowed upon them ? What should we mention ? Accord- 
ing to what? 

251. YVhat shall the children of Israel fear ? See 24S. Should we 
fear the goodness of God ? Why ? 

252. In what did the ancient saints delight themselves? In what 
should we delight ourselves ? Do such lose any thing who delight 
in sin? What do such lose? 

253. What is said of such as wait for God ? 

254. For what did the apostles pray ? What is God's good plea- 
sure ? See 1 Thess. iv, 3 ; Luke xii, 32. 

255. What are we exhoited to taste and see? Have you done 
so? 

256. From whom does every good gift come ? Is He the Author 
of all good ? Are we as sensible as w^e should be of this ? 

257. How long does the goodness of God endure? 

258. What is meant by the word prevent, in this text ? Then 
what does this text mean ? Ought not each one of us to be deeply 
humbled in view of the great goodness of God? 



RECITATION XV. 

The holiness and justice of God» 

259. Ye shall be holy : for I the Lord 3'our God am 
holy, Lev. xix, 2. 

260. Who is like unto thee, O Lord, among the 
godsl [or mighty ones.] Who is like thee^ glorious 
in holiness, fearful in praises, doing wonders. Exodus 
XV, 11. 

261. Justice and judgment are the habitation [or 
establishment] of thy throne, Psa. Ixxxix, 14 

262. The Lord is righteous in all his ways, and holy 
in all his works, Psa. cxlv, 17. 

263. Let no man say when he is tempted, I am 
tempted of God : for God cannot be tempted with evil 
[or evils,] neither tempteth he any man, Isa. i, 13. 

264. And they sing the song of Moses, the servant 
of God, and the song of the Lamb, saying, Great and 
marvellous are thy works, Lord God Almighty ; just 



RECITATION XV. 79 

and tme are thy ways, thou King of saints. Rev. 
XV, 3. 

265. He is the Rock, his work is perfect ; for all 
his ways are judgment : a God of truth, and without 
iniquity, just and right is he, Deut. xxxii, 4. 

266. Yea, surely God will not do wickedly, neither 
will the Almighty pervert judgment, Job xxxiv, 12. 

267. Yet, aaith the house of Israel, The way of the 
Lord is not equal. O house of Israel, are not my 
ways equal ? are not your ways unequal ? Ezek. xviii, 
29. 

268. Who is wise, and he shall understand these 
things ? prudent, and he shall know them 1 for the 
ways of the Lord are right, and the just shall walk in 
them : but the transgressors shall fall therein, Hosea 
xiv, 9. 

269. Holy, holy, holy is the Lord of hosts ; the 
whole earth is full of his glory, [or his glory is the ful- 
ness of the whole earth,] Isa. vi, 3. 

270. Therefore hath the Lord watched upon the 
evil, and brought it upon us : for the Lord our God is 
righteous in all his works which he doeth : for we 
obeyed not his voice, Dan. ix, 14. 

271. O Lord God of Israel, thou art righteous, 
Ezra ix, 15. 

272. O let the wickedness of the wicked come to 
an end : but establish the just : for the righteous God 
trieth the heart and reins, Psa. vii, 9. 

273. Righteous art thou, O Lord, when I plead 
with thee ; yet let me talk [or reason] with thee of 
thy judgments. Wherefore doth the way of the wicked 
prosper 1 wherefore are all they happy that deal very 
treacherously] Jer. xii, 1. 

274. And I heard the an^el of the waters say. Thou 
art righteous, O Lord, which art, and wast, and shalt 
be, because thou hast judged thus. Rev. xvi, 5. 

275. I will fetch my knowledge from afar, and will 
ascribe righteousness to my Maker, Job xxxvi, 3. 

276. Thy right hand is full of righteousness, Psa. 
xlviii, 10. 



80 BIBLICAL INSTITUTES. 

277. He shall judge the world with righteousness, 
and the people with his truth, Psa. xcvi, 13. 

278. Judgment also will I lay to the line and right- 
eousness to the plummet ; and the hail shall sweep 
away the refuge of lies, and the waters shall overflow 
the hiding place, Isa. xxviii, 17. 

279. Thy righteousness is an everlasting righteous- 
ness, and thy law is the truth, Psa. cxix, 142. 

NOTES ON RECITATION XV. 

259. / the Lord your God am holy'] By the holiness 
of God, is understood the essential and eternal purity and 
rectitude of His own nature. It is that moral excellence 
which is opposed to every thing unlike Himself, and after 
which His intelligent creatures are exhorted so earnestly 
to aspire. God is not only holy in His own essential na- 
ture, but He is so in all His works and ways. 

261. Justice and judgment'] Justice, p^^f, straightness^ 
from the equal, even poise of a balance. See Deut. xxv, 
15; Job xxxi, 6; Ezek. xlv, 10. Judgment, £33?'P^ 
a laWy from 153^, to set in order, to dispose. Hence the 
justice of God is said to be that infinite perfection of His 
nature, by which He is inclined to prescribe equal laws as 
the supreme governor of His creatures, and to dispense 
equal rewards and punishments as their supreme judge. 
The justice of God is sometimes called remunerative, by 
which He rewards the virtuous and faithful, and vindictive, 
or punitive, by which He inflicts punishment on sin, espe- 
cially on such sinners as refuse to comply with the condi- 
tions of forgiveness. The following texts countenance 
this distinction. See 2 Tim. iv, 8 ; 2 Thess. i, 6-9. 

263. JYeither tempieth he any man] The verb -jTS/pa^w, 
signifies to put to the proof, to make trial of: so it is said 
God tempted Abraham ; and also, to solicit to sin, and in 
this last sense certainly God tempteth no one, neither can 
He be tempted by any one. Hence it is a direct contra- 
diction of God's word to say that God has appointed sin, 
or that sin comes to pass in consequence of His decree. 

267. The way of the Lord is not equal] And this was 
certainly said in truth, if God decreed that those Jews 



RECITATION XV. 81 

should do one thing, while he commanded them to do 
another. 

269. Holy^ holy^ holy is the Lord of hosts] The adjec- 
tive holy being thrice repeated here, is, by some, supposed 
to refer to the three persons in the Godhead, Father, Son, 
and Holy Spirit; and from John xii, 40, 41, it is evident 
enough that Christ is referred to by the prophet. 

271. Thou art righteous] Thou art infinitely holy and 
just in all thy perfections, and in all thy dealings with all 
thy creatures, thou art governed by the strictest rules of 
rectitude and equity. 

272. Come to an end] Let the wicked be converted, so 
their wickedness will cease. 

aUESTIONS ON RECITATION XV. 

What is the subject of our recitation at this time ? 

259. What do you understand by the holiness of God ? To what 
is it opposed ? In what is God holy beside His own nature ? Whose 
work, then, is sin? What duty is enjoiued in this text from a con- 
sideration of His holiness? Are you striving to be so ? 

260. What of God's holiness? What is said of His praises ? What 
does He do ? In what are his wonders displayed ? 

261. From what is the idea of justice taken? What does the 
word judgment signify? What is meant by the justice of God? 
What is meant by remunerative justice ? Can you give a text to 
this point ? What do we understand by punitive justice ? Can you 
quote a text to this point? 

262. What is the Lord ? 

263. What does this text say ? What is the meaning of to tempt? 
How did God prove Abraham? See Gen. xxii, 1, 2. Can God 
be tempted to evil ? Does God tempt or by any means solicit 
any one to sin ? Is it right, then, to say that God has designed or 
decreed sin ? 

264. What song is sung in heaven ? What do they say in that 
song? 

265. What is God here compared to? What is said of His work? 
Of His ways ? What else is here said of Him ? 

266. What will He not do? 

267. What did the Israelites say ? And might they not be justi- 
fied in saying thi", if God had eternally decreed that they should sin ? 

268. What shall the wise and prudent know and understand? 
Who walk in the ways of the Lord ? What characters fall therein ? 

269. Why is this passage referred to the Godhead ? What evi- 
dence have you that this was spoken of Christ? 

270. Why did the Lord bring evil upon the Israelites ? Will He 
bring evil upon all such as do not obey his voice ? 

271. What is meant by the righteousness of God ? 

272. What is meant by this prayer? Should we not each of us 
pray for this ? 



82 BIBLICAL INSTITUTES. 

273. About what did this man wish to reason with the Lord ? Is 
God unjust because the wicked SDmetimcs prosper ? See Psa, Ixxiii, 
3-22. Will such always continue to prosper ? 

274. What did the angel say ? 

275. What should we ascribe unto our Maker? 

276. Of what is His right hand full? 

277. How shall He judge the world ? Do we remember, as we 
should, that God will finally judge us? 

278. What will God lay to the line ? What to the plummet ? In 
what do wicked men trust? Shall this refuge hide them from God 
in the day of His wrath? 

279. What of God's righteousness? Of His law ? If God is so 
very holy, as we have seen in this recitation, must it not be a fearful 
and dangerous thing to sin against Him? Can he, in any sense, be 
the author of sin ? Is it possible that he could have designed that 
sin should exist? What should we fear from what we have learned 
of His justice ? Do we contemplate these glorious perfections of the 
Deity as devoutly as we should ? 



RECITATION XVI. 

The veracity of God, His faithfulness. 

280. O Lord God, thou art that God, and thy words 
be true, 2 Sam. vii, 28. 

281. All the paths of the Lord are mercy and truth 
unto such as keep his covenant and his testimonies, 
Psa. XXV, 10. 

282. His truth endureth to all generations, Psa. c, 5. 

283. The works of his hands are verity and judg- 
ment ; all his commandments are sure, Psa. cxi, 7. 

284. Thy faithfulness is unto all generations, [or to 
generation and generation,] Psa. cxix, 90. 

285. But God is faithful, 1 Cor. x, 13. 

286. Know, therefore, that the Lord thy God, he is 
God, the faithful God, which keepeth covenant and 
mercy with them that love him and keep his command- 
ments, to a thousand generations, Deut. vii, 9. 

287. But the Lord is faithful, who shall establish 
you, and keep you from evil, 2 Thess. iii, 3. 

288. O Lord, thou art my God ; I will exalt thee, 
I will praise thy name ; for thou hast done wonderful 
things ; thy counsels of old are faithfulness and truth, 
Isa. xxv, 1. 



RECITATION XVI. 83 

289. Heaven and earth shall pass away, but my 
words shall not pass away, Matt, xxiv, 35. 

290. As for God, his way is perfect ; the word of 
the Lord is tried, he is a buckler to all those that trust 
in him, Psa. xviii, 30. 

291. For the word of the Lord is right, and all his 
works are done in truth, Psa. xxxiii, 4. 

292. He that hath received his testimony, hath set 
to his seal that God is true, John iii, 33. 

293. But as God is true, our word towards you was 
not yea and nay, 2 Cor. i, 18. 

294. And being fully persuaded that what he had 
promised, he was able to perform, Rom. iv, 21. 

295. If we believe not, yet he abideth faithful ; he 
cannot deny himself, 2 Tim. ii, 13. 

296. Faithful is he that calleth you, who also will 
do it, 2 Thess. v, 24. 

297. God is faithful, by whom ye were called unto 
the fellowship of his Son, Jesus Christ our Lord, 1 Cor. 
1,9. 

298. Let us hold fast the profession of our faith 
without wavering, for he is faithful that promised, Heb. 
X, 23. 

299. Nevertheless my loving kindness will I not 
utterly take from him, nor suffer my faithfulness to 
fail, Psa. Ixxxix, 33. 

300. Wherefore, let them that suffer according to 
the will of God, commit the keeping of their souls to 
him in well-doing, as unto a faithful Creator, 1 Pet iv, 
19, 

NOTES ON RECITATION XVI. 
282. His truth'] Compare 19 with this and the other 
texts in this recitation, which speak of the truth of God. 
By God's truth or veracity, we are to understand that per- 
fect correspondence and conformity which eternally exist 
between His mind and all His words and ways. From 
this essential attribute of His adorable nature, we infer 
that it is impossible for Him to deceive any of His crea- 
tures in any way. Hence, when He declares that He 
has no pleasure in the death of the wicked. He most evi- 



84 BIBLICAL INSTITUTES. 

dently means that the sin which the wicked commit, and 
the misery which they suffer in consequence of their sin, 
were not a part of His design or plan when He made the 
world ; for in all His own works and ways the infinite 
Reing certainly takes pleasure, as we read Gen. i, 31. 

285. Godis faithful'] The faithfulness of God is that 
attribute of His nature, in the exercise of which He inva- 
riably fulfils His word, and performs all His promises to 
His creatures. Some of His promises are unconditional, 
such as Gen. ix, 11 ; iii, 15 ; Psa. cxlv, 16, 16. These 
He fulfils unconditionally. Others are conditional, such 
as Matt. X, 42 ; xi, 28; Mark xvi, 16. These are ful- 
filled when men comply with the conditions upon which 
they are made. And the unchanging faithfulness of God 
appears also in the fulfilment of His threatenings ; see 
Jer. xxxix, 16 ; Dan. ix, 12, 13 ; Heb. iii, 18, 19. 

289. My words shall not pass away] The principles 
of my government are immutable. Hence I am deter- 
mined that this city and this nation shall be destroyed for 
their wickedness. And so it came to pass, in about forty 
years after these words were spoken ; Jerusalem was de- 
stroyed by the Romans with a most terrible destruction ; 
for in that war, Josephus informs us, no less than one 
million^ three hundred and fifty -seven thousand, six hun- 
dred and sixty, of this miserable, disobedient people, 
perished by the sword ; and the few of them who were 
left were scattered, as they remain to this day, among the 
other nations of the earth. 

291. The word of the Lord] The word of Jehovah is 
true. 

293. Our word toicard you'] Or rather. My doctrine 
among you, the author of which is the God of truth, was 
not mutable and unstable. 

299. Take from him] That is, from Christ ; for it is of 
Him that most of this chapter is spoken. 

300. Suffer according to the will of God] Hence it is 
the will of God that his children should suffer. In the 
world they have tribulation ; but let them not forget the 
comforting direcUon left them in this text. 

And it is equally plain, that some men do not suffer 
according to the will of God. They are imprudent, and 
by a course or an act of sin involve themselves in trouble ; 



RECITATION XVI. 85 

and as a consequence they must suffer, but not according 
to God's will ; that is, it was not His will that they should 
involve themselves in this way. Nor will their sufferings 
render God propitious unto them, though many such 
imagine that Deity will certainly be under some obligation 
to them after they have suffered the natural consequences 
of their temerity and imprudence. 

aUESTIONS ON RECITATION XVI. 

What is the subject of this recitation? 

280. What is said of God'd word ? 

281 . What of His parhs ? Unto whom are they so ? 

282. To whom does His truth endure? What do you understand 
by God's truth or veracity? What may we infer from this? 
What does He mean when He declares, with an oath, that He has 
no pleasure in the death of the wicked ? Has He pleasure in all 
His works? Is sin God's work ? Whose work is it? See Psa. 1, 
21. Is it not, then, a very great error to say, that God designed 
that sin should exist? 

283. What of the works of His hands ? Of His commandments ? 
234. To whom is God's faithfulness? 

285. What is God? What is meant by God's faithfulness? 
What arc some of God's unconditional promises? How are these 
fulfilled ? What are some of His conditional promises? How are 
such fulfilled? How els^; does His faithfulness appear? Can you 
mention some instances in which these were fulfilled ? What is the 
condition of such on whom His threatening is fulfilled ? 

286. What does it concern lis to know? What does He keep 
with such as love Him ? Do you love Him? 

287. What will God do for such as continue to love Him ? Is it 
not a most desirable thing to be kept from evil? Is not this the 
privilege of all such as come to Christ for salvation? See John xvii, 
15. How would you prove this? 

288. Can you call God your God 1 Have you a disposition to 
praise His name ? Why should we praise Him ? 

289. What shall pass away ? What shall not pass away ? What 
is meant by this? What events had Christ predicted in the words 
which he declares shall not pass away? How long after this was 
his word fulfilled ? How many of the Jews perished in their war 
with the Romans ? What became of the others, who were not de- 
stroyed ? 

290. What of God's way ? Of His word ? What is He to such 
as trust in Him ? What is meant by this figurative expression ? 

291. What is the word of Jehovah ? How are His works done ? 

292. What is meant by one's receiving the testimony of God? 
What does such a one, himself, testify? 

293. Who was the author of the apostle's doctrine ? What does 
he say here of his doctrine? 

294. Who was so fully persuaded ? Of what was he persuaded ? 
What is this persuasion of Abraham called ? 

295. Will God perform His promise, if we doubt His word I 

8 



86 BIBLICAL INSTITUTES. 

When His promise is not fulfilled, through our unbelief, may it be 
said, that God is not faithful? 

296. What is said of Him who hath called us? What will He 
do ? Is this what the apostle is speaking of in the preceding verse ? 
Do you believe this blessing attainable in this hfa ? Do y«'U enjoy 
it? If we do not enjoy it now, when should we expect ii ? See 2 
Cor. vi, 1,2. Is it safe for us to defer this great work till the hour 
of death? 

297. To what fellowship have Christians been called ? By whom 
have they been called lo this state ? Is not this a mostdistinguish- 
ing privilege? Is it your happiness to enjoy it? Should we not 
strive to bring as many to the enjoyment of this fellowship as we 
can ? 

298. Have you made a public profession of your faith in Christ? 
What are we here exhorted to do? By what consideration is this 
exhortation enforced ? Have you had any severe tempta lions about 
the proff s -ion you have made ? Is not this text addressed to such ? 

299. Of whom is this spoken ? 

300. Is it the will of God that His people should suffer? What 
should such do ? May all the calamities wliich wicked men suffer be 
resolved into the will of God, in the above sense ? Why not I 



RECITATION XVII. 

God is the creator^ governor^ and preserver of all things^^ 

301. In the beginning God created the heaven and 
the earth, Gen. i, 1. 

302. For with thee is the fountain of life, Psa. 
xxxvi, 9. 

303. A father of the fatherless, and a judge of the 
widow is God in his holy habitation, Psa. Ixviii, 5, 

304. Thou openest thine hand, and satisfiest the de- 
sire of every living thing, Psa. cxlv, 1 6. 

305. How great are his signs ! and how mighty are 
his wonders ! his kingdom is an everlasting kingdom,, 
and his dominion is from generation to generation, 
Dan. iv, 3. 

306. O Lord, thou preservest man and beast. How 
excellent is thy loving kindness, O God ! therefore the 
children of men put their trust under the shadow of thy 
wings, Psa. xxxvi, 6. 

307. Thou visitest the earth and waterest it, [or after 
thou hadst made it to desire rain:] thou greatly en- 



RECITATION XVII. 87 

richest it with the river of God, which is full of water : 
thou preparest them corn, when thou hast so provided 
for it, Psa. Ixv, 9. 

308. The living God, which made heaven, and earth, 
and the sea, and all things that are therein ; who in 
times past suffered all nations to walk in their own 
ways. Nevertheless, he left not himself without wit- 
ness, in that he did good, and gave us rain from heaven, 
and fruitful seasons, filling our hearts with food and 
gladness. Acts xiv, 17. 

309. O Lord, how manifold are thy works ! in wis- 
dom hast thou made them all : the earth is full of thy 
riches ; so is this great and wide sea, wherein are things 
creeping innumerable, both small and great beasts. 
There go the ships ; there is that leviathan, whom thou 
hast made to play therein, Psa. civ, 24. 

310. These wait all upon thee, that thou mayest give 
iheni their meat in due season. That thou givest them 
they gather ; thou openest thine hand, they are filled 
with good. Thou hidest thy face, they are troubled : 
thou takest away their breath, they die, and return to 
their dust. Thou sendest forth thy Spirit, they are 
created ; and thou renewest the face of the earth, 
Psa. civ, 27. 

311. That ye maybe the children of your Father 
which is in heaven ; for he maketh his sun to rise on 
the evil and on the good^ and sendeth rain on the just 
and on the unjust. Matt v, 45. 

312. By the breath of God frost is given, and the 
breadth of the waters is straitened. Also by watering 
he wearieth the thick cloud ; he scattereth his bright 
cloud, and it is turned round about by his counsels ; 
that they may do whatsoever he commandeth them 
upon the face of the world in the earth. He causeth 
it to come, whether for correction, or for his land, or 
for mercy. Job xxxvii, 10. 

313. He giveth to all life, and breath, and all things, 
Acts xvii, 25. 

314. O Lord God of our fathers, art not thou God 
m heaven ? and rulest not thou over all the kingdoms 



88 



BIBLICAL INSTITUTES. 



of the heathen 1 and in thine hand is there not power 
and might, so that none is able to stand before thee 1 
2 Chron. xx, 6. 

315. Both riches and honour come of thee, and thou 
reignest over all ; and in thine hand is power and 
might, and in thine hand it is to make great, and to 
give strength unto all, 1 Chron. xxix, 12. 

316. Thou art worthy, O Lord, to receive glory, 
and honour, and power ; for thou hast created all 
things, and for thy pleasure they are and were created, 
Rev. iv, 11. 

317. Thou crownest the year with thy goodness; 
and thy paths drop fatness. They drop upon the pas- 
tures of the wilderness ; and the little hills rejoice on 
every side. The pastures are clothed with flocks ; the 
valleys also are covered over with corn; they shout for 
joy, they also sing, Psa. Ixv, 11. 

•318. He hath made the earth by his power, he hath 
established the world by his wisdom, and hath stretched 
out the heavens by his discretion, Jer. x, 12. 

319. For of him, and through him, and to him, are 
all things : to whom be glory for ever. Amen. Rom. 
xi, 36. 

NOTES ON RECITATION XVH. 

301. In the beginning'] The act of creation was the 
first thing which the Deity did in relation to this world of 
human intelligences ; and, in fact, the Scriptures speak 
of nothing else which He ever did, previous to this. God 
created, caused that to be, which never was before ; 
Vi>^n nxi D'nt!/n nj<, the substance of the heavens, and the 
substance of the earth ; that substance out of which He 
made the solar system, and innumerable systems beside, 
and from which all material things have since been 
formed. 

302. The fountain of /?/e] God is not only the great 
author of hfe, but the only preserver of all created ex- 
istence. 

304. Satisfiest the desire of every living thing] He 
merely opens His hand^ and the wants of all are richly 
supplied. 



RECITATION XVII. ' 89 

307. Thou visitest the earth'] Thus, frequently, God is 
represented as taking the minutest oversight of every part 
of the earth, to see and watch after its welfare, to provide 
for its wants, and supply all its necessities. 

308. He did good] Even to those nations who were 
not favoured with an express revelation of His will, the 
great and good Being did good. He gave such Incid ex- 
hibitions of His own unoriginated goodness, in bestowing 
upon them the innumerable gifts of His bounty, that they 
might savingly know and love their creator. 

309. The earth is full of thij riches] The evidences of 
thy consummate skill and goodness appear in every part 
of the world. The earth, diversified with hills and dales, 
clothed with verdure, and variegated with an almost end- 
less variety of flowers, shrubs, and trees, yielding fruit in 
the greatest profusion, is constantly showing forth the 
riches of its Creator's goodness. And not this earth only, 
but also, Dn^ Dnil hill D'n nr^ this very sea, of hands ^ 
great and extensive, shows thy creating and preserving 
energy. In its wide range, innumerable forms of life may 
be found, from the exceedingly small and scarcely per- 
ceptible creeping things, up to those huge monsters which 
sport and play in its unfathomable depths. 

By the leviathan, mentioned here, and in a few other 
places in the Bible, probably nothing more is meant than 
io signify some large marine animal, but of what particular 
genus or species, however, it is not now possible for us 
correctly to determine. Here it may mean the whale, in 
other places it may mean the crocodile, or perhaps the 
hippopotamus. 

It is very probable the psalmist wrote this passage in 
full view of the Mediterranean sea, which lay west of the 
land of promise, and to which he here alludes. 

310. These ivait all upon thee] Here the creeping 
tilings, the fish of the sea, and the monsters of the great 
deep, are represented as actually looking up to God, and 
waiting upon him for their necessary food ! 

311. On the jus f, and on the unjust] He gives to all 
freely, to the just or virtuous, because they are His chil- 
dren, and to the unjust or wicked, that they may repent 
and become such. 

313. He giveth to all life] We have seen above, 302, 



90 filBLICAL INSTITUTES. 

that God is the fountain and the very source of life ; here 
too we are informed that He not only gives life to all that 
have life, but He also bestows the faculty for respiratfon, 
by which this life is preserved. Every breath we breathe 
is an unmerited gift of Heaven. 

319. For of him ^ and through him^ and to him, are all 
things~\ It requires the constant exertion of that same 
omnipotent energy which produced this world, to keep it 
in being. Without His all-pervading, upholding influence, 
it would happen to this world, and the whole solar system, 
as the psalmist says, 310, of the animals in the sea, when 
God hides His face from them, they die, they return to 
their dust; so the course of universal nature would be 
dissolved, and return to undistinguishable chaos again. 

aUESTIONS ON RECITATION XVII. 

What is the subject of our present recitation ? 

301. What action does the Bible declare was the first which God 
pe>^formed in rely tion to this world ? What is meant, when it is said 
God Created ? What did He create? What did He mi.l<e out of 
this substance? Have you ever read in the Scriptures of any ma- 
terial thini:, which it is said God created, since the time mentioned 
here ? 

302. What is God? 

303. Of whom is He, in a peculiar sense, the Father? Is He 
your Father in this sense ? Of whom is He the judge ? What in- 
fluence should this consideration have on the niinds of such as are 
-widows indeed ? 

304. Whose desires does God satisfy? How does He satisfy 
them? 

305. What of His signs? Of His wonders? Of His kingdom? 
Of His dominion? 

306. Whom does God preserve? Where should men put their 
trust? Why so? 

307. What is God here represented as doing? What is the ob- 
ject of this watchful solicitude ? 

308. What has God made? What did He do? To whom? 
What is meant by His doing ^ood ? To what did the rain and 
fruitful seasons bear witness ? What was His design in the bestow- 
ment of these blessings? 

309. What of God's works? How were they made ? What is 
full of His riches? What does this mean? What is said of the 
sea? What is meant by leviathan ? To what sea does the psalmist 
probably allude here? In what position did this sea lay to the pro- 
mised land ? 

310. What is said here to wait upon God ? For what do they 
"wait ? What important lesson should we learn from this ? What 
do they gather ? From what cause are they troubled? What causes 
their death ? By what means are they reproduced ? Does this texl 



RECITATION XVIII. 91 

afford us some reason for believing that the brute creation will be 
raised to life again, in a future state ? 

311. What should we do in order to be the children of God ? On 
w4iom does He cau*je the sun to rise? Upon whom does He send 
the rain ? Why does He give to the just? Why to the unjust? 
How does He give to all ? 

312. What, is given by the breath of God ? How does He weary 
the thick cloud ? For what pui poses does He cause the clouds and 
the rain to come and go at His command? 

313. What does God give ? W^hat dees He give more than life ? 
Is your vGiy breath, then, a gift? Are you as sensible of this as 
you shou'd be? 

314. Over whom does God rule? Can any stand before 
Him? 

315. From whence come riches and honour? Over whom does 
He reign ? W^hat is in His hand ? 

316. Of what is He worthy ? Why? For what were all things 
created ? 

317. With what does God crown the year? Upon what does the 
fatness of His paths drop ? What happy consequences are here said 
to follow ? 

318. By what has He made the earth ? By what has He esta- 
blished the world? 

319. By what means is this world kept in being? What would 
be the consequence, if His energy were withheld from this world 
even one moment? What e:eneral view is ^iven in this recitation 
of the character of God ? With what conviction should our ininds 
be impressed in the contemplation of this subject? 



RECITATION XVIII. 

The mercy of God, His compassion and long-suffering. 

320. The Lord is long-suffering, and of great 
mercy, forgiving iniquity and transgression, and by no 
means clearing the guilty, Numb, xiv, 18. 

321. For the Lord thy God is a merciful God, Deut. 
iv, 31. 

322. For the Lord your God is gracious and merci- 
ful, and will not turn away his face from you, if ye 
return unto him, 2 Chron. xxx, 9. 

323. But thou, O Lord, art a God full of compas- 
sion, and gracious ; long-suffering, and plenteous in 
mercy and truth, Psa. Ixxxvi, 15. 

324. But he, being full of compassion, forgave their 
iniquity, and destroyed them not ; yea, many a time 



92 BIBLICAL INSTITUTES. 

turned he his anger away, and did not stir up all his 
wrath, Psa. Ixxviii, 38. 

325. The Lord is merciful and gracious, slow to 
anger and plenteous in [or great of] mercy, Psa. 
ciii, 8. 

326. Gracious is the Lord, and righteous ; yea, 
our God is merciful, Psa. cxvi, 5. 

327. But thou art a God ready to pardon, [or, of 
pardons,] gracious and merciful, slow to anger, and of 
great kindness, and forsookest them not, Neh. ix, 17. 

328. Nevertheless, for thy great mercies' sake, thou 
didst not utterly consume them ; for thou art a gra- 
cious and merciful God, Neh. ix, 3L 

329. For he is gracious and merciful, slow to anger, 
and of great kindness, and repenteth him of the evil, 
Joel ii, 13. 

330. The Lord is very pitiful, and of tender mercy, 
James v, IL 

331. For I know that thou art a gracious God, and 
merciful, slow to anger, and of great kindness, and re- 
pentest thee of the evil, Jonah iv, 2. 

332. Blessed be God, even the Father of our Lord 
Jesus Christ, the Father of mercies, and God of all 
comfort, 2 Cor. i, 3. 

333. But God, who is rich in mercy, for his great 
love wherewith he loved us, even when we were dead 
in sins, hath quickened us together with Christ, Eph. 

334. The Lord is not slack concerning his promise, 
as some men count slackness ; but is long-sutfering to 
US-ward, not willing that any should perish, but that 
all should come to repentance, 2 Pet. iii, 9. 

335. The long-suffering of our Lord is salvation, 2 
Pet. iii, 15. 

336. Who is a God like unto thee, that pardoneth 
iniquity, and passeth by the transgression of the rem- 
nant of his heritage ? he retaineth not his anger for 
€ver, because he delighteth in mercy, Micah vii, 18. 

337. But the mercy of the Lord is from everlasting 
to everlasting upon them that fear him, Psa. ciii, 17. 



RECITATION XVIII. 93 

338. Like as a father pitieth his children, so the 
Lord pitieth them that fear him, Psa. ciii, 13. 

339. Lord, in trouble have they visited thee, they 
poured out a prayer [or secret speech] when thy chas- 
tening was upon them, Isa. xxvi, 16. 

340. And he said, I will make all my goodness pass 
before, and I will proclaim the name of the Lord be- 
fore thee, and will be gracious to whom I will be gra- 
cious, and will shew mercy on whom I will shew 
mercy, Exod. xxxiii, 19. 

NOTES ON RECITATION XVIII. 

820. The Lord is long -suffering'] The terms, long" 
sufferings mercy , compassion, patience ^ and pity, are nearly 
synonymous, when applied in the Bible to the Divine 
Being ; and they are used to signify that kind disposition 
which He is pleased to exhibit toward human intelli- 
gences who have sinned against Him, and demerited His 
wrath and displeasure. The Lord is long-suffering ; He 
bears with the wickedness of sinners during their time of 
probation, and is not easily provoked to deal with them 
according to the dictates of His justice. See 1 Peter 
iii, 20. 

321. t/2 mercifid God] By the mercy of God we may 
understand that infinite perfection in His nature which 
disposes Him to pity and relieve the miseries of His crea- 
tures, who are in a gracious state of probation. The 
mercy of God springs from His infinite goodness, see 241^^ 
and is the counterpart to His wrath ; and it bears the same 
relation to His goodness, which His wrath does to the at- 
tribute of His justice. To illustrate this ; suppose the 
case of a criminal, apprehended, tried, convicted, and con- 
demned to die. Now the question arises, what can save 
the culprit from suffering the penalty of the law which he 
has broken ? If the penalty be unjust, justice will save 
him, but if the penalty be just, and such as he ought to 
suffer, hoih justice and goodness will demand its infliction, 
and nothing but pity<i or sheer mercy alone, can prevent him 
from suffering it. So the infinite God has pitied a world 
of sinners, who were exposed to eternal death, and in the 
exercise of His mercy alone, He has opened the way by 



94 BIBLICAL INSTITUTES. 

which they may escape the just penalty of His broken 
law, and live for ever. 

322. The Lord your God is gracious'] He is disposed 
to favour you, for such is your condition, as sinners, that 
if He were to deal with you after the strict principles of 
justice and goodness, you could not be saved, you would 
inevitably be cut off and cast away from His favour 
for ever. 

323. Full of compassion'] As the attribute of His good- 
ness is infinite, so there is no lack of compassion toward 
all such as repent and comply with the conditions upon 
which He has promised to forgive and save them. 

327. A God ready to pardoii] In the exercise of thy 
mercy, thou art ready to forgive the sins which we have 
committed against thee, so that we shall not be punished 
according to the demands of thy justice, or the demerit of 
our sin. 

328. Thou didst not utterly consume them] And yet it 
was just that they should have been consumed, or other- 
wise it would not and could not have been an act of mercy 
in sparing them ; hence it cannot be true that a sinner 
can be punished for his sins, and yet be saved at the same 
time. 

329. Repenteth him of the evil] God purposes to punish 
sinners and nations for their wickedness, unless they re- 
pent, and this punishment is here called an evil ; but when 
such turn from the sin for which God had threatened to 
punish them, then the Deity repents, alters His purpose, 
and prevents the evil which He designed to bring upon 
them. 

330. The Lord is very pitiful] He is tenderly moved 
to relieve such as enjoy a state of probation, from the 
miseries which they endure. 

335. The long suffering of our Lord is salvation] God 
waits, and has patience, and bears long with sinners, that 
they may embrace the salvation which He offers them. 
Every sinner thus spared, enjoys a present salvation from 
the punishment to which his sins have exposed him. 

337. The mercy of the Lord is from everlasting to 
everlasting] The word Ton, here rendered mercy, " signi- 
fies, more particularly," says Dr. A. Clarke, "the exitbe^ 
rant goodness of God." Gesenius renders it by benefit 



RECITATION XVIII. 95 

cence, and Tromii gives it the sense of benigniias^ good- 
ness, benignitij. 

339. jLord in trouble have ifiey visited thee'] The ori- 
ginal of this text is exceedingly affecting. ^Hj^a i2;d ^'iT}\ 
Jehovah ! in distress they looked around for thee. They 
forgot the Lord in the time of their prosperity, but when 
trouble overtook them, then they cried in their heart and 
looked around to find the friend whom they had forsaken. 

340. And loill have mercy on whom I ivill have mei^cy'] 
Though the Israelites deserved to be cut off for ever for 
their rebellion against the Lord, yet in answer to the prayer 
of His servant, they were spared, and to convince and 
confirm Moses in the hope of His promised favour, He 
condescends to show him His glory, as no mortal had ever 
seen it before, and for which these words assign the rea- 
son; as though the Deity had said. It is because I am dis- 
posed to have mercy, that I spare this stiff-necked and 
rebellious people, and not because there is any merit in 
them, or in any one else ; My mercy, therefore, in sparing 
them, is from My own unoriginated goodness and benevo- 
lence. 

aUESTIONS ON RECITATION XVIII. 

What is the subject of this recitation ? 

320. What is meant by the terms long-suffering, mercy, &c, when 
applied to the Divine Being: ? What is meant by the long-suffering 
of God ? Ho'V was it manifested in the days of Noah ? How does 
the text say it is manifested ? Because God is merciful, will He, 
therefore, clear the guilty? Do not sinners hope to be cleared from 
the punishment due to their sins ? Will any such be forgiven who 
do not repent? 

321. What do you understand by the mercy of God ? From what 
does it spring ? What relation does it bear to His goodness? Can 
the attributes of God's justice and goodness alone, save a sinner from 
the just penalty of His broken law ? What must save him, if he be 
saved ? What then must be the nature of the sinner's guilt, if God 
may cast him off for ever from his favour, without impeaching either 
His goodness or justice ? To what is the mercy of God opposed, or 
of what does it seem to be the counterpart ? What has God done in 
the exercise of His mere mercy? 

322. What is the Lord our God? What will He not do? On 
what conditions will He not do this? What would be the conse- 
quence if God were to deal with us according to the strict principles 
of justice, without the interposition of His mercy? What is meant 
when it is said God is gracious ? 

323. What is here said of God? What is meant by His being 
full of compassion ? 



96 BIBLICAL INSTITUTES. 

324. What did God do for the Israelites ? What reason is here 
assigned for this? Were those Jews punished as much as they 
deserved ? 

325. What is the Lord ? What may we infer when the Bible 
declares so often that God is glow to anger, and ever ready to have 
mercy ? 

326. What description is here given of God ? 

327. What is meant by God's being ready to pardon? When it is 
said, God in His mercy forsook not such as had sinned against Him, 
does it not follow, that if he had dealt with them according to the 
strict principles of justice, they would have been destroyed? Are 
such punished according to the demerit of their sin, who are 
pardoned ? 

328. Did this people deserve to be consumed ? Why were they 
not consumed ? J f they did not deserve to be consumed, would it be 
in the exercise of merci/, properly speaking, that they were not con- 
sumed, or justice? Is it not, then, a manifest contradiction, to say 
that a sinner is punished for his sins, and yet that he is saved from 
them, at one and the same time? 

329. On what conditions d ^es God purpose to punish nations and 
sinners for their wickedness? What is this punishment called? 
What is meant by God's repenting, as in this text? 

330. What is the meanina: of this passage ? 

331. On what conditions d'-es the Deity change His purpose con- 
cerning the evil which He threatens to bring upon any one? Why 
does He thus repent? 

332. What appellations are here given to God ? How should we 
bless Him ? 

333. How has God exhibited the richness of His mercy ? 

334. How does it appear that God is not willing that any should 
perish ? Does it not appear from this passage ihat some are really 
in danger of perishing ? And v/ould you not infer from it, also, that 
God never did, in any way, design that any should sin, in order that 
they might perish ? 

335. What is the long-suffering of God ? What is meant by 
this ? What is that salvation which every impenitent sinner now 
enjoys? 

336. What is meant by God's passing by transgression ? What 
reason is here assigned for this ? 

337. What is properly meant by the word here rendered mercy? 
Is the attribute of God's goodness orijjinated ? Will it have an end? 
To whom is it p^irticularly manifested? 

338. What does the Lord do for such as fear him? 

339. Whom do men generally forget in time of their prosperity? 
When trouble overtakes such what do they often do? 

340. Was there any merit in the Jews, which could be considered 
as a reason why they were not instantly destroyed as soon as they 
sinned? Why, then, were they not cut off? What reason does 
God assign for His having mercy on them, in answer to the prayer 
of Moses? Have you felt how deeply we are each of us interested 
in the subject of this recitation ? What emotions should its consi- 
deration inspire in our hearts ? 



RECITATION XIX. 97 

RECITATION XIX. 

The displeasure of God, His xorath and anger, 

341. The Lord will not spare him, but then the 
anger of the Lord and his jealousy shall smoke against 
that man, and all the curses that are written in this 
book shall lie upon him, Deut. xxix, 20. 

342. And there shall cleave nought of the accursed 
thing to thine hand ; that the Lord may turn from the 
fierceness of his anger, and shew thee mercy^ and have 
compassion upon thee, Deut. xiii, 17. 

343. For there is wrath gone out from the Lord, 
the plague is begun. Num. xvi, 46. 

344. Now therefore let me alone» that my wrath 
may wax hot against them, and that I may consume 
them, Exod. xxxii, 10. 

345. Shouldst thou help the ungodly, and love them 
that hate the Lord ? therefore is wrath upon thee from 
the Lord, 2 Chron. xix, 2. 

346. Now it is in mine heart to make a covenant 
with the Lord God of Israel, that his fierce wrath may 
turn away from us, 2 Chron. xxix, 10. 

347. By the blast of God they perish, and by the 
breath [or anger] of his nostrils are they consumed, 
Job iv, 8. 

348. Because there is wratK, beware lest he take thee 
away with his stroke : then a great ransom cannot de- 
liver thee, [or turn thee aside,] Job xxxvi, 18. 

349. They have forsaken the Lord, they have pro- 
voked the Holy One of Israel unto anger, they are 
gone away backward, Isa. i, 4. 

350. Behold, the day of the Lord cometh, cruel 
both with wrath and fierce angerj to lay the land deso- 
late ; and he shall destroy the sinners thereof out of it, 
Isa. xiii, 9. 

351. And the hand of the Lord shall be known to- 
wards his servants, and his indignation towards his 
enemies, Isa. Ixvi, 14. 

352. And I myself will fight against you with an 

9 



98 BIBLICAL INSTITUTES. 

outstretched hand, and with a strong arm, even in 
anger, and in fury, and in great wrath, Jer. xxii, 5. 

353. Therefore, now, thus saith the Lord, the God 
of hosts, the God of Israel, Wherefore commit ye this 
great evil against your souls ; — in that ye provoke me 
unto wrath with the works of your hands, Jer. xliv, 8. 

354. The hand of our God is upon all them for good 
that seek him ; but his power and his wrath is against 
all them that forsake him, Ezra viii, 22. 

355. Therefore have I poured out my indignation 
upon them ; I have consumed them with the fire of 
my wrath ; their own way have I recompensed upon 
their heads, saith the Lord, Ezek. xxii, 31. 

356. And I will pour out mine indignation upon 
thee ; I will blow against thee in the fire of my wrath, 
Ezek. xxi, 3L 

357. Who can stand before his indignation? And 
who can abide [or stand up] in the fierceness of his 
anger 1 Nahum i, 6. 

358. O generation of vipers, who hath warned you 
to flee from the wrath to come 1 Matt, iii, 7. 

359. He that believeth on the Son hath everlasting 
life : and he that believeth not the Son shall not see 
life ; but the wrath of God abideth on him, John iii, 36. 

360. For the wrath of God is revealed from heaven 
against all ungodliness and unrighteousness of men, 
who hold the truth in unrighteousness ; because that 
which may be known of God is manifest in them, [or 
to them,] for God hath shewed it unto them, Rom. i, 
18. 

361. Or despisest thou the riches of his goodness 
and forbearance and long-suffering ; not knowing that 
the goodness of God leadeth thee to repentance 1 But 
after thy hardness and impenitent heart, treasurest up 
unto thyself wrath against the day of wrath, and the 
revelation of the righteous judgment of God, Rom. 
ii, 4. 

362. Who will render to every man according to 
his deeds ; to them who, by patient continuance in 
well doing, seek for glory and honour and immortality, 



RECITATION XIX. 99 

eternal life ; but unto them that are contentious, and 
do not obey the truth, but obey unrighteousness, indig- 
nation and wrath, tribulation and anguish upon every 
soul of man that doeth evil, Rom. ii, 6. 

363. Let no man deceive you v^ith vain words ; for 
because of these things cometh the wrath of God upon 
the children of disobedience, [or unbelief,] Eph. v, 6. 

364. And to wait for his Son from heaven, whom 
he raised from the dead, even Jesus, which delivered 
us from the w^rath to come, 1 Thess. i, 10. 

365. Much more then, being now justified by his 
blood, we shall be saved from wrath through him, 
Rom. V, 10. 

NOTES ON RECITATION XIX. 

341. The anger of the Lord] Anger, when affirmed 
of God, never signifies a passion, or desire for revenge ; 
but that displeasure or indignation of the Divine mind 
which is caused by the transgression of His law ; and 
which arises from His immutable justice and infinite 
purity. The Hebrew, rTjn, signifies to burn, to be hin- 
died; and hence the anger of God is frequently said to 
loax hot, and to smoke against His enemies, by which we 
are to understand the dreadful severity of that displeasure 
which God will execute on all such as do not comply 
with the conditions of His salvation. See 581. Our 
English word anger comes from the Latin, angor, vexa- 
tion, ango, to vex; which is made up of an, or ad, 
against, and ago, to act ; and this gives a good idea of 
the disposition and conduct of the infinite Being toward 
all those to whom He stands opposed. 

343. Wrath gone out from the Lord] The Scriptures, 
in attributing wrath to God, most evidently design to 
teach us the certainty and severity with which the curse 
of God's law will be inflicted on the finally impenitent sin- 
ner. To signify this disposition of the Divine mind a 
number of terms or words are used ; but they involve 
the same principle, and teach the very same thing. ^55, 
anger, and, by way of eminence, the anger of God ; 
oyi? the punitive anger of God ; D^3^ to be grieved^ dis- 



100 BIBLICAL INSTITUTES. 

pleased, to be angry ; n^5^, Divine wrath, from 13jr, 
to pass, to become wroth ; and hence to be transported 
with anger. See Psa. Ixxviii, 21 ; lix, 62 ; where the 
idea above noticed on n^n, is kept up. The wrath of 
God is certainly a perfection in the same sense that His 
mercy is a perfection ; for it bears the very same relation 
to the attribute of His justice, which His mercy holds to 
that of His goodness. 

344. That my wrath may wax hot against them"] This 
passage, and others, in which anger, wrath, jealousy, in- 
dignation, and the like terms are appHed to God, are an- 
thropopathic, just in the same sense that all those are 
which ascribe mercy, kindness, and tender pity to God, 
and no more. The Scripture doctrine of God's wrath, 
must stand or fall with that of His mercy. Wrath or 
anger, as explained above, is affirmed of the Divine Being 
in the Bible, expressly, about three hundred and fifty times, 
and implied in other passages as many times more. Now, 
though we are not to suppose, from these terms, that God 
is ever excited with passion, or a desire for revenge, yet 
they do show, incontrovertibly, that there is a disposition 
in the Divine mind, caused by the transgression of His 
law, to punish impenitent sinners ; and which disposition 
is really and truly the indignatio7i, the displeasure of God ; 
and as His infinite nature exceeds the finite nature of 
man, so His wrath and anger infinitely exceed all the con- 
ceptions which human intelligences can properly form of 
a nature which is incomprehensible. 

346. That his fierce ivrath may turn away from us"] 
God is not inexorable ; His wrath is toward the impeni- 
tent ; when they comply with the invitations of the Gospel, 
His wrath ceases. See 739, 

349. They have provoked the Holy One of Israel unto 
anger'] Their sins have caused His dreadful displeasure, 
A thought suggests itself on this text, which it may not be 
improper to put down here. Admitting the truth of that 
doctrine which says that God has eternally, or from all 
eternity, foreordained whatsoever comes to pass, it follows, 
as an undeniable consequence, that God has been provoked 
from all eternity, and that He has been angry from all 
eternity ; for it must be palpably evident to any one who 



RECITATION XIX. 101 

will reflect for a moment, that the provocation and the 
anger mentioned in this and many other places, must be as 
really and de facto, eternaU as the decree which fixes their 
certainty. Hence, if there never was a time when those 
sins by which the Deity has been provoked to anger, were 
not as certain as they were after they were committed, 
then, in that case, it will follow, that there never has been 
a time when He was not provoked, and when He was not 
angry ; for who cannot see that God ivas just as certainlij 
angry before sin loas committed^ as it luas then certain to 
His mind that sin would he committed ! 

357. Who can abide'] Or, as the margin has it, xoho 
can stand up 1 And so in Rev. vi, 17. The great day of 
His wrath is come, and who shall be able to stand % God 
Himself gives an answer to this inquiry, see 554. (4. Those 
only can stand up, or live, in a time of God's displeasure, 
whom He enables to do so, as He did Pharaoh. 

359. The im^ath of God abideth on him'] While the 
sinner continues in a state of impenitence and unbelief, he 
is expo&ed to the opy^^^ punishment of God, the evil which 
God will inflict upon him, so sure as he dies without re- 
pentance. While he lives, he is exposed to God's dis- 
pleasure ; when he dies, he must suffer it. That ogyr}, 
here means punishment, which is the effect or consequence 
of wrath, is fully confirmed by the usus loquendi of the 
New Testament. So in Rom. xiii, 4, A revenger to exe- 
cute wrath [punishment] upon him that doeth evil. Rom. 
iii, 5, Is God unrighteous loho taketh vengeance ? [who 
executes punishment ?] Eph. v, 9, For God hath not ap- 
pointed us to wrath [or punishment ;~\ and for this plain 
reason, because he has forgiven our sins which demerited 
His wrath, hence we shall not be punished for them ; thus 
we have obtained salvation by our Lord Jesus Christ, See 
361, 362, 363, 364, and 365, where this word is used in 
the same sense. 

361, Against the day of wrath] This confirms the idea 
advanced above, that while the sinner lives in a state of 
probation, he is not punished, he does not actually sufler 
the wrath of God ; he is, however, constantly liable to 
suffer it, and he augments this danger by adding iniquity 
to sin, treasuring up wrath against the day when this state 
of probation shall have closed, and God shall execute upon 
9* 



102 BIBLICAL INSTITUTES. 

him the curse of His law according to the demerit of his 
guilt. 

362. Who loill render to every man according to his 
deeds'] Neither the text, nor the Bible any where, declares 
that God does now, during this life, render to every man 
according to his deeds; because this cannot be done, 
either in mercy or justice, till every man has closed, finally 
and for ever, his state of probation. 

364. Delivered us from the ivrath to come"] Saved us 
from the punishment to which our sins had exposed us. 

365. We shall be saved from wrath] We are already 
saved from the guilt of sin, through the blood of Christ ; 
from which it is evident we shall escape the punishment 
which will certainly come upon all such as neglect so 
great salvation. 

aUESTlONS ON RECITATION XIX, 

What is the subject of the present recitation ? 

341. What are we to understand by the anger of God ? What is 
meant when it is said the anger of God shall wax hot and smoke 
against His enemies? Can you give the etymology of the English 
word anger? How does this apply to the Scriptural idea of God's 
anger ? 

342. What prohibition is here enjoined ? What reasons are as- 
signed for our observing it ? 

343. What are we to understand by the wrath of God ? What 
are some of the terms used to signify this? Are they synonymous ? 
In what sense is the wrath of God a perfection ? Is the term wrath 
ever used to signify a passion, merely, or a revengeful disposition in 
the Divine Being? What is the cause of God's wraih ? On what 
attributes is it founded, or from what attributes does it arise ? 

344. In what sense are this and the like passages anthropopathic ; 
or, spoken after the manner of men ? With what other doctrine does 
the Scripture account of God's wrath stand ? How many times does 
the Bible expressly affirm wrath of God ? In how many more places 
is it probably implied ? What important inference may we draw 
from these facts? By how much may we suppose the holy in- 
dignation of God exceeds any conception which we can possibly 
form of it ? 

345. Is it right to encourage the ungodly in their wickedness ? 
What will be upon us if we do so? How may we be said to help 
the ungodly ? 

346. Is God inexorable in his displeasure? How may His wrath 
be turned away? 

347. What is meant by the blast or breath of God ? What cha- 
racters perish by it ? 

348. What fact is asserted here ? Of what should we beware ? 
What consequences will follow if we finally neglect this caution ? 



RECITATION XIX. 103 

349. What did the Jews do? How did they provoke God? 
What absurd consequences follow the doctrine of an eternal decree ? 
If God decreed that sin should exist, must he not have been provoked 
just as much before it existed, as he was afterwards? If this doc- 
trine does not involve a most evident absurdity, can you teJl what 
does? 

350. Whom does God here threaten to destroy ? With what shall 
the day of destruction come? Have you good reason to believe that 
you are prepared to meet it ? 

351. What is to be understood by the Lord's hand here? What 
by its being known towards His servants ? Who are the enemies of 
the Lord ? What is towards them ? 

352. Who will fight against the enemies of the Lord ? How will 
He do so ? What is meant by this ? 

353. Who is speaking here? Must not what He says be im- 
mensely important ? Against whom do we commit evil as well as 
against the Lord ? How is He provoked ? 

354. Upon whom is the hand of God for good? What is against 
those who forsake Him? 

355. What did God pour upon such as sinned against Him? 
How were they consumed? Where is God called a consuming 
fire? What did He recompense upon the head of his enemies? 

356. What will God pour out upon His enemies ? Is it a very 
desirable thing to be an enemy to God ? 

357. Who is able to stand in a time of God's displeasure? What 
is meant by being abb to stand ? 

358. What is meant by the wrath to come? Have ^''ou not been 
warned to flee from it? AVill repentance save us from temporal 
calamities ? 

359. What is meant by the wrath of God, mentioned here? 
When is the impenitent sinner merely exposed to it? When does 
the finally impenitent suffer it? How do you prove that the word 
here rendered wrath, signifies punishment? 

360. What is revealed from heaven? If God signifies His dis- 
pleasure against sin now, may we not suppose His displeasure will 
be still more dreadful when the sinners probation is closed ? Can 
any part of mankind be considered guiltless, who have not some 
knowledge of what God requires of them ? Why not ? 

361. How does the sinner treasure up wrath? During what 
time? Against what day ? Does he actually suffer the wrath of 
God during his probation ? 

362. What important fact is here asserted ? Why cannot men 
be rewarded during their state of trial? What will God render 
upon such as i^eek for honour and immortality? What upon such 
as do evil ? When will He do this ? 

363. Against what are we cautioned here? By what considera- 
tion is this caution enforced? 

364. For whom should we wait ? From what does He deliver 
such as come to him ? 

365. What is meant here, by our being justified by Christ's blood ? 
What inference is drawn from this fact ? Finally, let me ask, what 
should be dreaded more than sin, and the displeasure of the infinite 
God? 



104 BIBLICAL INSTITUTES. 

RECITATION XX. 

God is the proper object of all religious worship. 

366. Thou shalt have no other gods before me. 
Thou shalt not make thee any graven image, or any 
likeness of any thing that is in heaven above, or that is 
in the earth beneath, or that is in the waters beneath 
the earth : thou shalt not bow down thyself unto them, 
nor serve them, Deut. v, 7. 

367. Thou shalt worship the Lord thy God, and 
him only shalt thou serve. Matt, iv, 10. 

368. Thou shalt fear the Lord thy God ; him shalt 
thou serve, and to him shalt thou cleave, and swear by 
his name, Deut. x, 20. 

369. But the hour cometh, and now is, when the 
true worshippers shall worship the Father in spirit and 
in truth ; for the Father seeketh such to worship him, 
John iv, 23. 

370. Yea, in the way of thy judgments, O Lord, 
have we waited for thee ; the desire of our soul is to 
thy name, and to the remembrance of thee. With my 
soul have I desired thee in the night ; yea, with my 
spirit within me will I seek thee early, Isa. xxvi, 8. 

371. For we are the circumcision, which worship 
God in the Spirit, and rejoice in Christ Jesus, and have 
no confidence in the flesh, Phil, iii, 3. 

372. Only fear the Lord, and serve him in truth 
with all your heart ; for consider how great things he 
hath done for you, 1 Sam. xii, 24. 

373. The Lord taketh pleasure in them that fear 
him, in those that hope in his mercy, Psa. cxlvii, 11. 

374. God is a Spirit : and they that worship him, 
must worship him in spirit and in truth, John iv, 24. 

375. The sacrifices of God are a broken spirit ; a 
broken and a contrite heart, O God, thou wilt not de- 
spise, Psa. li, 17. 

376. Wherefore the Lord said. Forasmuch as this 
people draw near me with their mouth, and with their 
lips do honour me, but have removed their heart far 



RECITATION XX. 105 

from me, and their fear toward me is taught by the 
precept of men, Isa. xxix, 13. 

377. My son, give m,e thine heart, and let thine 
eyes observe my ways. Pro v. xxiii, 26. 

378. But sanctify the Lord God in your hearts ; and 
be ready always to give an answer to every man that 
asketh you a reason of the hope that is in you, with 
meekness and fear, [or reverence,] 1 Pet. iii, 15. 

379. Sanctify the Lord of hosts himself; and lei 
him be your fear, and let him be your dread, Isa. viii, 
13. 

380. But without faith it is impossible to please him ; 
for he that cometh to God must believe that he is, and 
that he is a rewarder of all them that diligently seek 
him, Heb. xi, 6. 

381. Jesus said unto him, Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and 
with all thy mind. This is the first and great com- 
mandment. Matt, xxii, 37. 

382. Blessing, and glory, and wisdom, and thanks- 
giving, and honour, and power, and might, be unto our 
God for ever and ever. Amen. Rev. vii, 12. 

NOTES ON RECITATION XX. 

366. JS*o other gods before me] We may make a god 
of any thing, in which we seek for enjoyment; or we 
make an idol of any creature, when we place upon it those 
hopes and affections which belong alone to our Creator. 
And " this commandment," says an eminent commenta- 
tor, " prohibits every species of mental idolatry, and all 
inordinate attachment to earthly and sensible things. As 
God is the fountain of happiness, and no intelligent crea- 
ture can be happy but through him, whoever seeks happi- 
ness in the creature is necessarily an idolater ; as he puts 
the creature in the place of the Creator : expecting that 
from the gratification of his passions, in the use or abuse 
of earthly things, which is to be found in God alone. 
This very first commandment of the whole series is di- 
vinely calculated to prevent man's misery, and promote 
his happiness, by taking him off from all false depend- 



106 BIBLICAL INSTITUTES. 

ence, and leading him to God himself, the fountain of all 
good,^^ 

This commandment prohibits, absolutely, the use of all 
images, pictures, and the likeness of every thing, real or 
imaginary, whether it be in heaven, earth, or sea, in forms 
of Divine worship. And yet, notwithstanding this plain 
and express command of the infinite God, images and 
likenesses of things, real and unreal, have been used more 
or less in the Romish Church, ever since the beginning of 
the fourth century after Christ ; before which time there 
is not the slightest authentic evidence that they were ever 
used by any believers in the Christian religion. The 
Greek Church, also, makes use of pictures in its forms of 
worship ; from which the Romish Church, in the ninth 
century, had its rise. 

367. Thou shall worship the Lord thy God] To wor- 
ship God acceptably, three things are necessary: — 1. A 
conviction of His existence and attributes. 2. A due 
sense of our obligations to Him. And, 3. A proper ap- 
prehension of the way in which sinful creatures may come 
to Him. 

368. Sioear by his name"] This means, that they should 
obligate themselves by His authority, and to perform most 
faithfully His will. See Gen. xxiv, 3. Thus they ap- 
pealed to the God of heaven, the just avenger of wrongs, 
to confirm their obligations, in case they were right and 
proper, or otherwise. If they were false, and deceived in 
what they said and did, they acknowledged themselves 
exposed to His dreadful displeasure, and the endless curse 
of His broken law. The Jews never made use of an 
oath, but on the most solemn and important occasions ; 
and the oath was made much more so from its religious 
nature, and the manner in which it was performed. 

369. In spirit and in truth'] God is worshipped in the 
spirit when all the affections and dispositions of the human 
mind are regulated and governed by the monitions of the 
Holy Spirit ; and He is worshipped in the truth, in the 
true and living way, in opposition to the dead and formal 
way of many, when His love fills the heart, and His word 
forms the constant rule of our faith and manners. 

373. The Lord taketh pleasure in them that fear him"] 
And what a most delightful thought ! The great and 



RECITATION XX. 107 

adorable Jehovah takes pleasure, delights in such of His 
poor dependent creatures as fear Him ; such as fear to sin 
against Him, and strive to do the things which He has 
commanded. 

375. A broken and a contrite heart'] A heart that feels 
such a sorrow for sin, as leads one to forsake sin and 
serve God. 

378. Sanctify the Lord God in your heart] A clause 
in the Lord's prayer will throw light on this text. Matt. 
vi, 9, Hallowed be thy name, let thy name be sanctified ; 
for the verb ^ayia^w, to separate, to consecrate, to reverence, 
is used in both places. So we sanctify or reverence God 
in our hearts, when our thoughts, words, and actions, cor- 
respond with His word. Then we shall possess a Scrip- 
tural hope of everlasting life, and with this kind of *o/3o^, 
reverence, as in the margin, we shall be properly prepared 
to give an answer as to the reason of our hope> which no 
enemy of God can gainsay or resist. 

ClUESTIONS ON RECITATION XX. 

In what light is the Deity presented in this recitation ? 

366. Can you repeat this text ? How may one make a god, or an 
idol, of any creature ? What does this commandment prohibit ? In 
what way, only, may an intelligent creature be happy ? Who is an 
idolater? Whjr so ? What is this commandment calculated to pre- 
vent? What is it calculated to promote? How will it do this? 
What does this commandment prohibit absolutely ? Does any sect, 
or sects of professing Christians, use images and pictures in their 
forms of worship? What sect makes use of images and pictures? 
What Church makes use of pictures only ? What sect had it« rise 
from this Church ? When ? How long since images and pictures 
were first used by these Churches in their forms of worship ? How 
must this practice be viewed in the light of this plain and express 
command of the infinite God? 

367. Whom shall we worship ? What is the first thing necessary 
that we may do so acceptably ? What is the second ? The third ? 

368. What important duty is here enjoined ? What is meant by 
swearing by His name ? On what occasions did the Jews make use 
of an oath ? For what purpose did they then appeal to God ? 

369. Whom does God, our heavenly Father, seek to worship 
Him? When do we worship Him in the spirit? When do we 
worship in truth ? 

370. How should we wait for God ? For whom should the desire 
of our soul be ? 

371. How do such as are circumcised in their heart worship God ? 
In whom do they rejoice ? In what have they no confidence ? Have 
you reason to believe that you are one of this number ? 



108 BIBLICAL INSTITUTES. 

372» How are we commanded to fear and serve God ? What rea-^ 
sons urge this duty upon us ? 

373. In whom does God take pleasure? Who are those that 
fear Him ? 

374. What is God ? How must he be worshipped ? Should we 
not always remember this truth when we assemble for His worship? 

375. What is an aeceptable sacrifice to God ? What is meant by 
a broken and contrite heart ? Have you ever felt this sorrow ? 

376. How is the fear of God, in the minds of some men, regulated ? 
How do such draw near to God? How do they honour Him? 
Where is their heart ? Can the worship of such be acceptable to 
God? 

377. What are we commanded to give to God ? Have you done; 
this ? Will God accept of any thing else in place of our heart ? Is 
He not infinitely worthy of such a gift? 

378. Whom should we reverence in our hearts ? How may wc 
do so? What should we be ready to do? How may we be pre- 
pared to give such an answer? When one manifests reluctance 
against assigning a reason for his hope of heaven at a proper time, 
what may we infer? With what dispositions or tempers should one 
assign the reasons for his hope ? Have you a hope of heaven? Why 
do you hope for heaven? 

379. From what part of the Bible is this passage taken ? Is it 
unlikely that St. Peter had his mind upon this text when ha wrote 
the one we have noticed above? Who is the only proper object of 
our fear ? 

380. What is that without which it is impossible to please God ? 
Have you this faith ? What must one believe who comes to God ? 
Qf whom is He a rewarder ? 

381. What is the first and great commandment? Is it not a very 
desirable thing to love God with all the heart ? What is implied in 
loving Him with all the heart? Do you enjoy this inestimable 
t3leKsing ? 

382. What do the heavenly intelligences say when they fall on 
their faces and worship God ? And how does Christ command us 
tjo pray, that God's will may be done on earth? 



RECITATION XXI. 

The unconditional and unchangeable purpose of God. 

383. And I will put enmity between thee and the 
woman, and between thy seed and her seed ; it shall 
bruise thy head^ and thou shall bruise his heel. Gen. 
iii, 15. 

384. By myself have I sworn, saith the Lord ; — that 
in blessing I will bless thee, and in multiplying I will 
multiply thy seed as the stars of heaven; and in 



KECITATION XXI. 10& 

thy seed shall all the nations of the earth be blessed. 
Gen. xxii, 16. 

385. For when God made promise to Abraham, be- 
cause he could swear by no greater, he sware by him- 
self. Wherein God, willing more abundantly to show 
unto the heirs of promise the immutability of his 
counsel, confirmed it by an oath ; that by two immu- 
table things in which it was impossible for God to lie, 
we might have a strong consolation, who have fled for 
refuge to lay hold on the hope set before us, Heb. 

vi, is. 

386. Him being delivered by the determinate coun- 
sel and foreknowledge of God, ye have taken, and by 
wicked hands have crucified and slain. Acts ii, 23. 

387. For of a truth, against thy holy child Jesus, 
whom thou hast anointed, (both Herod and Pontius 
Pilate, with the Gentiles, and the people of Israel, 
were gathered together,) for to do whatsoever thy 
hand and thy counsel determined before to be done, 
Acts iv, 27. 

388. Who verily was foreordained before the foun- 
dation of the world, but was manifest in these last 
times for you, 1 Pet. i, 20. 

389. Whom God hath set forth [or foreordained] to 
be a propitiation through faith in his blood, Rom. iii, 25. 

§90. For whom he did foreknow, he also did pre- 
destinate to be conformed to the image of his Son, that 
he might be the first born among many brethren. 
Moreover, whom he did predestinate, them he also 
called; and whom he called, them he also justified • 
and whom he justified, them he also glorified, Rome 
viii, 29. 

391. But we speak the wisdom of God in a raysteryj 
even the hidden wisdom, which God ordained before 
the world unto our glory, 1 Cor. ii, 7. 

392. Who hath saved us, and called us with a holy 
calling, not according to our works, but according to 
his own purpose and grace, which was given us in 
Christ Jesus, before the world began, 2 Tim. i, 9. 

393. Blessed be the God and Father of our Lord 

10 



110 BIBLICAL INSTITUTES. 

Jesus Christ, who hath blessed us with all spiritual 
blessings in heavenly places in Christ ; according as he 
hath chosen us in him before the foundation of the 
world, that we should be holy and without blame be- 
fore him in love ; having predestinated us unto the 
adoption of children by Jesus Christ to himself, accord- 
ing to the good pleasure of his will, Eph. i, 5. 

394. Having made known unto us the mystery of 
his will, according to his good pleasure which he hath 
purposed in himself; that in the dispensation of the 
fulness of times, he might gather together in one all 
things in Christ, both which are in heaven, and which 
are on earth, even in him ; in whom also we have ob- 
tained an inheritance, being predestinated according 
to the purpose of him who worketh all things after the 
counsel of his own will, Eph. i, 9. 

395. How that by revelation he made known unto 
me the mystery; as I wrote afore, [or a little before,] 
in few words, whereby, when ye read, ye may under- 
stand my knowledge in the mystery of Christ ; which 
in other ages was not made known unto the sons of 
men, as it is now revealed unto the holy apostles and 
prophets by the Spirit ; that the Gentiles should be 
fellow heirs, and of the same body, and partakers of 
his promises in Christ by the Gospel, Eph. iii, 3. 

396. Unto me, who am less than the least of all 
saints, is this grace given, that I should preach among 
the Gentiles the unsearchable riches of Christ ; and to 
make all men see what is the fellowship of the mystery, 
which, from the beginning of the world, hath been hid 
in God, who created all things by Jesus Christ ; to the 
intent that now unto the principalities and powers in 
heavenly places might be known, by the Church, the 
manifold wisdom of God, according to the eternal pur- 
pose which he purposed in Christ Jesus our Lord, 
Eph. iii, 8. 

NOTES ON RECITATION XXI. 

383. It shall bruise thy Aead] Or, rather He, that is 
Christ, shall bruise thy bead ; as it is certain, that «^n 



RECITATION XXI. Ill 

is used as a personal pronoun of the third person singular ; 
and when so used is generally in the masculine gender, 
or it should be so rendered in English. See Gen. ii, 11 ; 
iv, 20. " And this word,'' says Lowth, '' is often equi- 
valent to the truQ and eternal God.''^ So it is used in 
Deut. xxxii, 39 ; Isa. xliii, 10 ; Psa. cii, 27. 

This passage of Scripture is exceedingly full of inte- 
rest ; and it is particularly worthy of consideration for 
a number of reasons. (L. Because it announces the 
very formation of God's purpose to open the way for 
man's salvation. (2. Because of the particular time when 
these words were uttered ; it was immediately after man 
sinned, and so soon after the creation, that in many places 
in the New Testament it is dated at and /rowi the fouTi" 
dation of the ivorld. Hence it is also called a predeter- 
mination, because it preceded every other dispensation 
with which any age of the world has been distinguished 
since this world was made. 

384. Thy seed'] That is, in Christ ; so Christ is ex- 
pressly called the seed of xibraham, Heb. ii, 16. Here 
God explains to Abraham the same purpose mentioned 
above ; and shows him, that, in its fulfilment, the way of 
salvation should be opened for the whole world of man- 
kind. 

386. Determinate counsel and forehioivledge of God"] 
That knowledge which God had of the need in which all 
sinners, who ever might live, would stand of salvation, 
when He formed the purpose, mentioned 383, to provide 
salvation for them. As though the apostle had said, 
Jesus Christ was not an impostor, as many of you sup- 
pose, though indeed he was crucified as a malefactor ; for 
he was known and approved of God, as you might know, 
from the signs and ivonders which God wrought by him, 
he having come into the world according to the fixed de- 
termination of God, as we have already seen 383. 

487. Thy counsel determined before] This refers to 
383, above. At that time God determined that Christ 
should come into this world to make an atonement for 
sin. After Christ was born and baptized, He was anointed 
for this work ; but against Him Herod, Pontius Pilate, 
with the Gentiles and people of Israel, were gathered 
together. 



M2* BIBLICAL INSTITUTESo. 

388. Before the foundation of the world'] The first and^ 
proper meaning of Trpo, here rendered before^ relates to 
place, and signifies in front, at, or in the presence of a 
person or thing. Thus,, in Job iv, 15, Then a spirit 
passed before my face; an image before mine eyes, 
Dan. viii, 3, There stood before the river a ram^ which, 
had two horns. And so in many other places. When 
this preposition is used in composition to signify time, it 
has the sense of previous, formerly. So in the text it is 
used to signify previous time as far back as the period 
when this world was made ; and it must be explained here 
by the same rule by which we explain and understand the 
following places : — Before thou earnest forth out of the 
womb, I sanctified thee, Jer. i, 5. And the lions had 
the mastery of them, and brake all their bones in pieces^ 
or ever they came at the bottom of the den, Dan. vi, 24. 
The wicked go astray as soon as they are born, speak->> 
ing lies, Psa. Jviii,.3. There are but three places in the 
whole Bible where the phrase 'Trpo xaTa^dkr)^ xoo'/ulou, be- 
fore the foundation of the world, is used when reference is 
made to the purpose of God, now under consideration. 
This is one, the other is 393,, and the third is in John, 
xvii, 24. In this last^mentioned text, Christ is speaking 
of himself as a sacrifice for sin ; and affirms that the Fa- 
ther had loved him as such, ever since the foundation of 
the world, at which time he was appointed for this purpose. 
Now, that there was no design in either of these places to 
refer to time beyond the actual creation of this material 
universe is conclusively evident, from the following con- 
siderations : — 

(1. The phrase ol'tto xara^oXrjg yc^(fiiov, from the founda- 
tion of the world, is used seven times in the New Testa- 
ment to designate time since the creation of this material 
world ; and in four of these places it is used expressly to, 
designate the origin of the very same decree referred to 
by the phrase before the foundation of the world. See 
Matt, xiii, 35 ; xxv, 34 ; Luke xi, 50 ; Heb. iv, 3 ; ix,. 
26 ; Rev, xiii, 8 ; xvii, 8. 

The English word from gives the radical and proper 
Dfieaning of d'TTo, but, as the learned inform us, the Greek 
preposition is used in a sense somewhat more extensive 
than the. English, a,nd a/ti^aj/s implies reparation either iu. 



RECITATION XXI. 113 

hme, place, or some other way. And Winer, in his Greek 
Grammar of the New Testament, says, that this word is 
used *' to mark the source, origin, cause, or coinmencemenV^ 
of a thing ; and as an example, he refers to Matt, xxv, 34, 
'' Come, ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world." This 
consideration alone would be sufficient to prove that the 
purpose of God in relation to the plan of salvation was 
originated at the time mentioned, 3S3. 

(2. There are six parallel passages which speak of this 
purpose expressly as having been /ormecZ since the actual 
creation of this world. See 391, 395, and also Rom. xvi, 
25 ; Col. i, 26 ; Titus i, 2 ; 2 Thess. ii, 13. But it was 
formed before the Jewish or ancient ages, as the word 
a/wv in each of these places means, though it is rendered 
ivorld. See 391. 

(3. If this purpose is in the strict sense of the word 
eternal, and never was formed, then it follows that it does 
not now exist, for nothing but the infinite God is truly 
without any beginning ; and not only so, but if it is eter- 
nal, these passages under consideration are directly cal- 
culated to lead the mind astray concerning the nature of 
this decree ; for these declare plainly, that it was formed, 
prepared, and fixed, at or from the foundation of this 
world, 

390. Whom he did foreknoiv^ The word cru/uLjuiop^ou^, 
here rendered confoimed, is an adjective, and should be 
rendered coiiformahle ; though it is followed by the Geni- 
tive, as adjectives of this kind sometimes are. Hence 
the meaning of the text is this : — God, at the time he fixed 
the plan of salvation, 383, had knowledge of the condi- 
tion and wants of all men as needing salvation, and then 
He exercised His mercy and favour towards the whole 
world, 384, in purposing that Christ should open the way 
for all, both Jews and Gentiles, to be conformed to the 
image of His Son. To know, sometimes means to ap- 
prove, or favour, Prov. i, 6 ; Matt, vii, 23. By a figure 
of speech sometimes used in the Bible, the whole is here 
put for a part, or all who are called are said to be justified. 
But the following places will show how this is to be taken, 
Matt, xxii, 14 ; Mark xvi, 16 ; Matt, x, 22 ; Mark i, 37 ; 
John iii, 26. Such as accept the Gospel, and comply 

10* 



114 BIBLICAL INSTITUTES. 

with its requisitions, are glornjied in this present world.: 
See 2 Cor. iii, 18; 1 Pet. iv, 14. The simple design of 
the apostle in this place was, to show that the Gentiles 
were called to accept of salvation agreeably to the original 
design of God, when He first formed the plan upon which 
any sinner could be saved, whether Jew or Gentile. See 
Rom. iii, 25-29 ; viii, 31, 32. 

391. A mysttry'] The above purpose, 384, 390, of 
calling the Gentiles to accept of salvation by faith, without 
the deeds of the Jewish economy, the apostle calls a mys- 
tery, that is, it was not so clearly revealed to the Jews or 
Gentiles, till the opening of the Gospel dispensation, 394, 
395, 396. The phrase crpo tojv a/wvoov, here rendered be- 
fore the i^o/7c^, should be rendered, says Mr. Locke, 6e/bre 
the ages, meaning the ancient ages of the Jews, by which 
they computed their time, Lev. xxv, 10, 13, 30, 31. 

392. Before the world began] This has no reference 
to a time before this material world began to exist ; the 
meaning is, before the ancient ages or jubilees began. 
The same phrase occurs in Tit. i, 2,. on which Dr. Mac- 
knight, a pious and distinguished Calvinistic writer, re- 
marks : " Supposing the word a/wvjwv, in this verse, to 
signify eternal, the literal translation of •jrpo p^povwv a/wviwv,. 
would be, before eternal times ; but that being a contradic- 
tion in terms, our translators, contrary to the propriety of 
the Greek language, have rendered it before the world be- 
gan.^^ It should be, before the ancient ages, referring to 
the ages or jubilees of the Jews. 

393. Having predestinated us unto the adoption of 
children'] This decree is here, as in a few other places^ 
called a predetermination, because it was formed before 
the time when the apostle wrote about it, and previous to 
the times referred to above. 

396. The eternal pmyose] The ancieiit purpose, for the 
word here rendered eternal, is the very same that is used 
in the places noticed above, 391, 392, 393, where the 
meaning, as we have seen, is not before the eternals, or be- 
fore the eternal times, as those places should be rendered,, 
in case a/wvwv here means eternal. That is, if this word = 
is used here to signify unoriginated and unending exist- 
ence, then it must have this meaning in every other place 
where it is used when the same thing is spoken of. Thus; 



RECITATION XXI. US 

we should have in Tit. i, 2, and 2 Tim. i, 9, hefo7^e eternal 
times^ and 2 Cor. ii, 7, before the eternities, making these 
places read so as to mean that this decree was formed 
before the eternities began, which would be a most palpable 
contradiction, inasmuch as there cannot be but one eter- 
nity, nor can this be said to have had any beginning. 

aUESTIONS ON RECITATION XXI. 

What is the subject of this recitation ? 

383. By whom were these words spoken ? Who is meant by the 
seed of the woman? What does Lowth say of the Hebrew word 
here -rendered it ? What is one reason why this passage is so very 
worthy of our consideration? What is another reason? When 
were these words spoken ? What peculiar phrases occur in the^New 
Testament in relation to this period ? 

384. Who is meant by the seed of Abraham? Where is'- He so 
called ? What did God swear He would do in the fulfilment of His 
purpose ? 

385. Is it the same counsel of which the apostle speaks here, w hich 
is mentioned in Gen. iii, 15, and xxii, 16? What was God willing 
more abundanily to show unto His people? How did He manifest 
its immutabili y ?. What encouragement should this afford us? 

386. What is meant here by the foreknowledge of Gcd? What is 
meant by the counsel of God? What was the apostle's design in 
saying this?. Did the Je^^s affect to believe that Christ was an im- 
postor ? See Luke xxiii, 18-23. What did they say of Him ? 

387. To what counsel does this refer ? What did God determine,. 
at that time, that Christ should come into the world to do? Who 
opposed Christ in His work? 

388. To what period of time does the word rendered before, refer 
in this text ?; What other passages must be explained in the same 
way that we explain this ? Is the text in Jer. i, 5, designed to sig- 
nify any thing niore than that Jeremiah was set apart for the pro- 
phetic office very y)on after he wns born ? Plow many times does the 
phrase before the foundation of the world occur in the Bible, when a!-- 
lusion is made to the plan of salvation ? "W hat is the first argument 
to prove that this phrase, in these cases, was never designed to de- 
signate a period-of time beyond the actual creation of this material 
world? If this purpose was- positively originated since this world 
was created, as many places in the Bible expressly declare, can it 
properly be called eternal or unoriginated ? If this purpose never 
was formed, does it now exist? If it does now exist must it not 
have had a be2;inning? Can any thing be without beginning, bes'des 
the infinite God ? Does not the language which the sacred writers 
every where use concerning this decree, when they speak of it as 
having been formed, purposed, and fixed, at, or from the foundation of 
the world, prove conclusively, that it has had a beginning, and that it' 
was formed at the very time v/e have noticed, 383? 

390. What is the meaning of ihis text? What does the verb to 
hnow, sometimes-mean ? Are all who hear the Gospel actually jus-- 
tified ?. How do you prove this ?. Who are those who are giorified?r 



116 BIBLICAL INSTITUTES. 

Where are they glorified ? How is this proved ? What was the 
simple design of the apostle in this place ? How is this proved ? 

391. Whai is meant by the mysiery mentioned in this and 394, 
395, and 396? Why was this purpose called a mystery? What is 
meant by the phrase here rendered before the world ? How many 
years were counted among the Jews for an age or jubilee ? 

392. According to what purpose are sinners called to accept of 
salvation ? When was this purpose formed, or before what time? 

393. Why is this purpose calieil a predetermination? Could it 
have been so called at the lime, 383, when it was formed ? 

394. Whom did God counsel in forming this decree? See John 
iii, 16. 

395. Do you discover any agreement between this passage and the 
note on 390, as to the calling of thj Gentiles? 

396. What is meant by the word rendered eternal in this 
place? What difficulties will follow if we say it means here unori- 
ginated or eternal in the proper sense of this word ? See 164. 



RECITATION XXII. 

Conditional purposes of God. 

397. And It repented the Lord that he had made 
man on the earth, and it grieved him at his heart, 
Gen. vi, 5. 

398. And Moses besought the Lord his God and 
said, Turn from thy fierce wrath, and repent of this 
evil against thy people. And the Lord repented of 
the evil which he thought to do unto his people, Exod. 
xxxii, 11. 

399. Phineas, the son of Eleazar, the son of Aaron 
the priest, hath turned my wrath away from the chil- 
dren of Israel. Wherefore say. Behold, I give unto 
him my covenant of peace, and he shall have it, and 
his seed after him, even the covenant of an everlasting 
priesthood. Numb, xxv, 11. 

400. Doubtless ye shall not come into the land con- 
cerning which I sware to make you dwell therein ; — 
and ye shall know my breach of promise, [or altering 
of my purpose,] Numb, xiv, 30-34. 

401. For the Lord shall judge his people, and re- 
pent himself for his servants, when he seeth that their 
power is gone, Deut. xxxii, 36, 



RECITATION XXII. IIT 

402. Wherefore the Lord God of Israel' saith, E 
said, indeed, that thy house, and the house of thy fa- 
ther, should walk before me for ever; but now the 
Lord saith. Be it far from me, for them that honour me, 
I will honour, and they that despise me shall be lightly 
esteemed, 1 Sam. ii, 30. 

403. O house of Israel, cannot I do with you as 
this potter? saith the Lord. Behold, as the clay is in 
the potter's hand, so are ye in mine hand, O house of 
Israel. At what instant I shall speak concerning a 
nation, and concerning a kingdom, to pluck up, and 
to pull down, and to destroy it. If that nation against 
whom I have pronounced, turn from their evil, I will 
repent of the evil that I thought to do unto them, 
Jer. xviii, 6. 

404. And at what instant I shall speak concerning 
a nation, and concerning a kingdom, to build and to- 
plant it ; if it do evil in my sight, that it obey not my 
voice, then I will repent of the good wherewith I said 
I would benefit them, Jer. xviii, 9. 

405. And God saw their v/orks, that they turned^ 
from their evil way; and God repented of the evil 
that he had said that he would do unto them ; and he 
did it not, Jonah iii, 10. 

406. Set thy house in order ; for thou shalt die, and 
not live, Isa. xxxviii, 1. 

407. Thus saith the Lord, — If thou wilt assuredly go 
forth unto the king of Babylon's princes, then thy soul 
shall live ; — but if thou wilt not go forth to the king of 
Babylon's princes, then shall this city be given into the 
hand of the Chaldeans, and thou shalt not escape out 
of their hand, Jer. xxxviii, 17. 

408. But he that endure th to the end, the same shall 
be saved. Matt, x, 22. 

409. But the Pharisees and lawyers rejected [or 
frustrated] the counsel of God against [or within]; 
themselves, Luke vii, 30. 

410. For we are made partakers of Christ, if we 
hold the beginning of our confidence steadfast untQ^ 
the end, Heb. iii, _ 14. 



118 BIBLICAL INSTITUTES. 

NOTES ON RECITATION XXII. 

397. Repented] DHJ signifies to change, and it is used 
to denote a change of mind or affection. And the Sep- 
tuagint have rendered this word by /juSTavosw, which often 
signifies nothing more than a change of mind or purpose. 
Our English word repent, therefore, does not alrvays give 
the true meaning of these words, especially when they are 
affirmed of God, as this word is generally used among us 
to signify pain or sorroiu for something one has done 
wrong. This, however, is not the meaning, when 
these words are applied to God; but they are used to 
denote a change in the mind or purpose of God. Those 
passages are no more figurative, therefore, which affirm 
that God has repented or changed His purpose, than 
any other passages which speak of His will or conduct 
towards the human family. 

It is worthy of remark, that in each of those places 
where it is said God will not repent, (and there are but 
m^Q or two instances of this kind, see Numb, xxiii, 29; 
1 Sam. XV, 29,) the text explains the meaning of this, by 
adding that He will not lie. So we are to understand, 
that God is unchangeable both in His nature and the prin- 
ciples by which He governs the world. See 170. Hence 
He cannot change nor lie ; and for this very reason He 
Himself declares, that He has and will change His pur- 
poses concerning men, as really as they change their con- 
duet towards Him. See 200. 

399. An everlasting priesthood'] Yet this purpose was 
conditional, as the sequel proves. See 402. 

400. Ye shall know my breach of promise] Or rather, 
as in the margin, ye shall know the altering of my pur- 
pose ; that is, that I have altered the purpose which I 
originally formed concerning you. I at first designed to 
bring the whole of you into the promised land, but as you 
have proved unfaithful, you shall die and leave your car- 
casses in the wilderness. 

402. Be it far from me] This refers to the purpose 
mentioned 399 ; God designed it should last for ever, 
but on the account of the unfaithfulness of Eli, and the 
\yickedne5s of his sons, it was changed so far as it related 
t£> his posterity. 



RECITATION XXII. 119 

403. 1 will repent of the evil that I thought to do unto 
them'] That is, I will alter my purpose concerning them. 
Nothing can be more evident, than that by God's saying 
He will repent, as in this verse, He means that He will 
change His purpose. The following passage puts this 
fact beyond contradiction. Jer. iv, 28, Because I have 
spoken it, I have purposed it, and will not repent, neither 
will I turn back from it. That is, this purpose which I 
have formed concerning Babylon, I will never alter, till it 
be fulfilled. 

405. God repented of the evil] It was His purpose to 
destroy Nineveh, but the people humbled themselves be- 
fore Him, and He changed His purpose, and spared them. 
Now admitting the truth of the notion which prevails con- 
cerning an eternal decree in relation to all events, the 
fourth verse of this chapter declares what was unqualifiedly 
false, and so does this verse also. 

409. Rejected the counsel of God] Or rather, as in the 
margin, they frustrated the counsel of God. This text 
proves, as plainly and directly as any thing can be proved, 
that God had not decreed, with infallible certainty, how 
the persons spoken of here should act. It was His design 
that they should believe the Gospel and be saved. This 
merciful design of God, however, they frustrated, as many 
a poor sinner since has done. 

aUESTIONS ON RECITATION XXIL 

What is the subject of this recitation ? 

397. What is the meanins^ of the Hebrew word which is here 
rendered repent ? What is it used to signify? Does our English 
-word repent always give the true sense of this word ? What d les 
the word repent generally signify ? What does the Hebrew word, 
rendered by our word repent, signify when applied to God ? What 
is meant, in a few places, where it is said God will not repent ? 

398. What did God design to do unto Bis people? If He did 
really design to destroy them, as this text asserts, can it be true that 
He eternally decreed that He would not destroy them? 

399. What was the purpose of God concerning the posterity of 
Aaron ? How long was it to last ? Did God finally alter this pur- 
pose? What was the occasion of this? 

400. What was the purpose which God originally formed con- 
cerning the generation of Israelites, addressed in these words? Did 
He alter this purpose concerning them? What does He say to 
the'^i here? 

401. What will God do when He has chastened His people, and 



120 BIBLICAL INSTITUTES. 

sees that their strength is gone ? What effect should this have dn 
our minds? 

402. To what purpose of God does this refer? What is the rea- 
son assigned for this change in the Divine purpose? If the words 
and facts in this case, compared with 399, do not imply a positive 
change in the purpose of God, what do they imply ? If we say that 
God never alters his purpose concerning any one, however wicked 
or otherwise he may be, do we not. contradict the plainest matters 
of fact asserted in the Bible ? Will He change His purpose concern- 
ing such as do not alter their conduct toward Him ? 

403. How do you prove, that God means by His repenting, as in 
this place, that He will change His purpose? On what account 
does He here declare, that He will change His purpose? If God is 
here speai<ing of nations, as nations, must not the apostle be speak- 
ing of nations in the ninth chapter of Romans, where he quotes a 
part of this discourse concerning the potter and the clay? 

404. On what account docs God declare, that He will change His 
purpose concerning the good with which He promised to benefit a 
nation? Will He not do the same in relation to individuals? 

405. What was God's purpose concerning Nineveh ? Was it 
conditional? How could God say, in truth, "Yet forty days, and 
Nineveh shall be overthrown," if it was a matter of infallible cer- 
tainty with Him that Nineveh never would be overthrown? If 
He never had but one purpose, which was to spare the Ninevites, 
how could it be said in truth that he repented, so that He did not do 
what He said He would do unto them ? 

406. Was this purpose unconditional, or unchangeable? How 
long did Hezekiah live after this? 

407. Did God know that Zedekiah might do differently from 
what he did do, in the case here referred to ? If there was some- 
thing existing, which made it infallibly certain how Zedekiah would 
act, did not this existence destroy the possibility of his acting any dif- 
ferently from what he did? Does not that existence which renders 
a thin? so certain, that it vnll not fail to be, really destroy all opposite 
possibility that it may not be? 

408. On what conditions is it the purpose of God to save men ? 

409. What does this passage prove ? What was God's counsel 
concerning these persons? Did this counsel secure their compliance 
with the conditions of salvation? Why not? What is God's de- 
sign concerning you ? Is it your earnest desire, that this design of 
God may not be frustrated ? 

410. On what conditions are we made partakers of Christ? 



RECITATION XXIII. 

The works of God, 

411. And God saw every thing that he had made, 
^and, behold, it was very good. Gen. i, 31. 

412. And on the seventh day God ended Ks work 



RECITATION XXIII. 121 

which he had made ; and he rested on the seventli day 
from all his work which he had made, Gen. ii, 2. 

413. Consider the wondrous works of God, Job 
xxxvii, 14. 

414. Many, O Lord, my God, are thy wonderful 
works, which thou hast done, Psa. xl, 5. 

415. Come and see the works of God, Psa. Ixvi, 5. 

416. I will remember the works of the Lord ; surely 
I will remember thy wonders of old. I will meditate 
also of all thy work, and talk of thy doings, Psa. Ixxvii, 
11. 

417. His work is honourable and glorious, and his 
righteousness endureth for ever. He hath made his 
wonderful works to be remembered, Psa. cxi, 3. 

418. We do hear them speak in our tongues the 
wonderful works of God, Acts ii, 11. 

419. He is the Rock, his work is perfect, Deut. 
xxxii, 4. 

420. For the Lord shall rise up as in mount Pera- 
zim, he shall be wroth as in the valley of Gibeon, that 
he may do his work, his strange work ; and bring to 
pass his act, his strange act, Isa. xxviii, 21. 

421. Behold ye among the heathen, and regard and 
wonder marvellously ; for I will work a work in your 
days, which ye will not believe, though it be told you, 
Hab. i, 5. 

422. O Lord, revive [or preserve alive] thy work in 
the midst of the years, Hab. iii, 2. 

423. Behold, ye despisers, and wonder and perish ; 
for I work a work in your days, a work which ye shall 
in no wise believe, though a man declare it unto you, 
Acts xiii, 41. 

424. The Lord shall rejoice in bis wofts, Psa. civ, 
31. 

425. The Lord is righteous in all bis ways, and holy 
in all his works, Psa. cxlv, 17. 

426. I will praise thee ; for I am fearfully and won- 
derfully made ; marvellmis are thy works ; and that 
my soul knoweth right well, Psa* cxxxix, 14. 

427. If any man love the world, the love of the Fa- 

11 



122 BIBLICAL INSTITUTES. 

ther is not in him. For all that is in the world, the 
lust of the flesh, and the lust of the eyes, and the pride 
of life, is not of the Father, but is of the world, 1 John 
ii, 15. 

NOTES ON RECITATION XXIII. 

411. Very good'] Only good, without any mixture of 
evil ; and as good as it could be. Hence He was 
pleased with His work, because there was nothing wrong 
about it nor in it. 

412. On the seventh day] Rather the sixth day ; for 
so the Septuagint, and the Samaritan and Syriac versions 
read ; and this must be the true reading, because this 
passage, as well as the whole tenor of the Bible, declares 
that God rested on the seventh day. 

Which he had made] Or, which he had made for 
making. He finished the work of material creation on 
the first day. The idea is, that God at first brought into 
existence that substance, see 301, out of which all ma- 
terial things have since been formed. 

417. His work is honourable'] But suppose we admit 
the notion which prevails among some, that God designed 
the existence of all the sin and misery which ever were or 
ever will be in this world, and in the world to come; 
would this comport with our views of honour? Or, in 
other words. Could God design and bring about sin, which 
disgraces men, or whoever is the subject of it, and yet 
be honourable in this work Himself? 

418. Wonderful works of God] The work of grace 
which God wrought in the hearts of the people. 

419. His work is perfect] Executed with infinite skill, 
and every way adapted to the worthy end for which it was 
designed. 

420. His strange work] So God's work is called when 
He chastises those whose disobedience has provoked His 
displeasure. 

421. 1 will work a work] I will send the Chaldeans 
among you, and ye shall be delivered into the hands of 
your enemies. 

422. Preserve alive thy work] This of course must re- 
fer to the work of grace, in the salvation of souls. 

423. Behold, ye despisers] So the apostle accommo- 



RECITATION XXIII. 123 

dates what the prophet said, 421, concerning temporal ca- 
lamities among the Jews, to signify the danger and evils 
to which such are exposed who reject the Gospel. And 
thus many things, originally spoken by the Old Testament 
prophets, are frequently accommodated to other things by 
Christ and His apostles. 

424. Shall rejoice in his U'orfcs] Then all things which 
come to pass are not according to God's will, nor can it 
be said that He designed their existence in any sense of 
the word. 

426. 1 am fearfully and wonderfully made'] " The tex- 
ture of the human body," says Dr. A. Clarke, in his note 
on this place, " is the most complicated and curious that 
can be conceived. It is, indeed, wonderfully made ; and 
it is withal so exquisitely nice and delicate, that the slight- 
est accident may impair or destroy in a moment some of 
those parts essentially necessary to the continuance of 
life ; therefore we are fearfidly made. And God has 
done so to show us our frailty, that we should walk with 
death, keeping life in view; and feeling the necessity of 
depending on the all-wise and continual superintending 
care and providence of God." 

427. Is not of the Fatherl And how could language be 
more positive in declaring that God has not " unchange- 
ably foreordained whatsoever comes to pass ?" Sin is not 
of God. He never decreed nor willed that it should 
exist. It is true He saw fit to create this world with the 
possibility of sin's existing ; but there was no existence 
before man was created that rendered it a matter of in- 
fallible certainty that sin would exist. The nature and 
character of God, together with the whole volume of His 
revealed will, prove this. 

aUESTIONS ON RECITATION XXIII. 

To what subject is our attention directed in this recilaiion ? 

411. What fdct is here asserted ? What degree of goodness may 
we suppose existed in the works of God 7 Had He designed that 
His work should be polluted and degraded with sin, is it likely that 
He would have been so well pleased with it ? 

412. In how many days did God end His work of making the 
world ? When did God create the substance out of which all ma- 
terial things are made ? Do you conceive any difference here be- 
tween creating and snaking ? What is it ? 

413. What duty is here enjoined ? In what do the wonders of 
God's working appear ? 



124 BIBLICAL INSTITUTES. 

414. What fact is asserted here? Do men always consider thia 
as they should ? 

415. Where shall we go to behold the works of God ? 

416. What pious resolution is formed here? What is meant by 
meditating on the works of God? With what kind of dispositions 
should wc talk of God's doings ? Should we not be careful to main- 
tain such dispositions when we speak of any of His works? 

417. What is said here of the work of God ? For what purpose 
has He wrought His wonders? Are we not very prone to forget 
them? How can Gods work be said to be honourable, if we sup- 
pose that He designed that it should bring into existence all the sin 
and misery there are in the world ? Is there not a manifest inconsis- 
tenc}*^ in saying that God decreed that sin should exist, and yet that 
sin is not for the glory of God ? See Rev. iii, 23. What does the 
apostle say about it? 

418. To what work of God is reference made here? When was 
this said ? Was not the work of God astonishingly great on that 
occasion ? How many souls were awakened and converted at that 
time? Do Christians, and Christian ministers, often expect such 
displays of Divine grace at this age of the wot Id? Should they not? 

419. What is here said of God's work ? What is meant by this? 

420. What is meant by His strange work ? How does He some- 
times chasten individuals? How does He chastise nations? 

421. What work is here spoken of? Do men always consider, 
as they should do, the judgmenls of God which are sent upon nations 
for their sins? 

422. What work i? here referred to? Is it not a most desirable 
thing that this should be revived and preserved ? Do you pray for 
this ? What means do you suppose will be the most likely to be 
blessed to such an event? Do you suppose that any such revivals 
of religion were witnessed by the ancient prophets, as we enjoy now ? 

423. Does the apostle use these words in the same sense in which 
they were originally spoken by the prophet? Why are men so un- 
willing to b3lieve with regard to God's work of grace on the heart? 
To what evils are such exposed who do not believe ? Do such ever 
manifest any concern about it? How ? 

424. What fact is asserted here ? What inference may we justly 
draw from this fact ? 

425. Do you infer from these words that all of God's works par* 
take of His nature ? Do you imagine it possible for a Being who is 
absolutely holy, to design and cause the existence of sin? If God 
designed its existence, can He, in Iruth, be said to be righteous, when 
He punishes man one moment for committing it ? 

426. What does the psalmist resolve to do? What reason does 
he assign for this ? What may be observed concerning the texture 
of the human body? What of its frailty? What effect should 
these considerations produce on our minds? 

427. What does the Bible say of him who loves the w^orld ? What 
reason is here assigned for this ? What important fact, in regard to 
Christian doctrine^ is plainly and positively asserted in this passage ? 
Was there any thing before the creation of this world, which ren- 
dered the fall of man infallibly certain ? Can any one who answers 
this question in the affirmative, tell what that existence was, and by 
what name it is called in the Bible ? 



RECITATION XXIV. 125 



RECITATION XXIV. 

The providence of God. He is the supreme governor 
and preserver of all 

428. In whose hands is the soul [or life] of every 
living thing, and the breath of all mankind, Job xli, 10. 

429. Who provideth for the raven his food ] when 
his young ones cry unto God, they wander for lack of 
meat, Job xxxviii, 41. 

430. A man's heart deviseth his way, but the Lord 
directeth his steps, Prov. xvi, 9. 

431. Man's goings are of the Lord ; how can a man 
then understand his own way ? Prov. xx, 24. 

432. Therefore I say unto you, Take no thought 
for your life, what ye shall eat, or what ye shall drink ; 
nor yet for your body what ye shall put on. Is not 
the life more than meat, and the body than raiment ? 
Behold the fowls of the air : for they sow not, neither 
do they reap, nor gather into barns ; yet your heavenly 
Father feedeth them. Are ye not much better than 
they ] Matt, vi, 25. 

433. And why take ye thought for raiment ? Con- 
sider the lilies of the field, how they grov^ ; they toil 
not, neither do they spin ; and yet I say unto you, that 
Solomon in all his glory was not arrayed like one of 
these, Matt, vi, 28. 

434. Wherefore, if God so clothe the grass of the 
field, which to-day is, and to-morrow is cast into the 
oven, shall he not much more clothe you, O ye of little 
faith ] Matt, vi, 30. 

435. Therefore take no thought, saying. What shall 
we eat? or, what shall we drink? or, wherewithal 
shall we be clothed ? For after all these things do the 
Gentiles seek ; for your heavenly Father knoweth that 
ye have need of all these things. Matt, vi, 31. 

436. Are not two sparrows sold for a farthing ? and 
one of them shall not fall on the ground without your 
Father. But the very hairs of your head are all num- 
bered, Matt. X, 29. 

11* 



126 BIBLICAL INSTITUTES. 

437. For he maketh his sun to rise on the evil and 
on the good, and sendeth rain on the just and on the 
unjust, Matt, v, 45. 

438. Now therefore be not grieved, nor angry with 
yourselves, that ye sold me hither ; for God did send 
me before you to preserve life. Gen. xlv, 5. 

439. Behold, he breaketh down, and it cannot be 
built up again : he shutteth up [or upon] a man, and 
there can be no opening. Job xii, 15. 

440. When he uttereth his voice, there is a multi- 
tude [or noise] of waters in the heavens, and he 
causeth the vapours to ascend from the ends of the 
earth ; he maketh lightnings with rain, and bringeth 
forth the wind out of his treasures, Jer. x, 13. 

441. He changeth the times and the seasons; he 
removeth kings, and setteth up kings ; he giveth wis- 
dom unto the wise, and knowledge to them that know 
understanding, Dan. ii, 20. 

442. Thine, O Lord, is the greatness, and the 
power, and the glory, and the victory, and the ma- 
jesty ; for all that is in the heaven and in the earth is 
thine ; thine is the kingdom, O Lord, and thou art ex- 
alted as head above all, 1 Chron. xxix, 11. 

NOTES ON RECITATION XXIV. 

429. The raxieti] This bird is often mentioned in the 
Scriptures. It was of a glossy black colour, and was 
deemed unclean among the Hebrews, Lev. xi, 15. It is 
said to utter a cry, as of hunger, without intermission, 
and its voracious appetite is proverbial. 

430. Deviseth his way'] Men desire and make calcu- 
lations for their own aggrandisement, but God disposes of 
them all as He thinks best. 

431. Man^s goings'] All men are in the hands of God. 
Psa. cxix, 9, throws light on the last part of this text. 

432. Take no thought for your life] Let this be a se^ 
condary concern ; be not over anxious or distracted in 
your mind about it. Let not the cares of this world 
divert your attention from the great concern which you 
should constantly feel about being prepared to enter the 
next, This is a most solemn duty, which the great 



RECITATION XXIV. 127 

Creator and Father of the human family enjoins upon all 
His intelligent creatures ; and He Himself enforces our 
faithful obedience to it by considerations the most con- 
clusive and weighty. Behold the unfailing care which 
God takes of the mere fowls in the air! And of how 
much more value is an intelligent being than they? 

433. Thought for raiment] For what reason should 
you be so exceedingly careful about your raiment? Why 
be at so much care and expense to decorate, for a little 
while, the poor decaying body? 

434. Clothe you] Learn a lesson of confidence in 
God, from what you see He has done, and is constantly 
doing for the whole inanimate creation around you. 

Cast into the oven] There were a number of kinds 
of ovens, or places for baking, among the Hebrews. (1. 
Such as were made of sand merely ; on which raw cakes 
were placed after heating them, and turned, to finish the pro- 
cess of baking. See Hosea vii, 8. (2. Such as were 
made by excavating the earth a number of feet, and pav- 
ing the bottom with slates. (3. Others were made of 
brick and clay, and were movable. The fire being made 
in these, the cakes were applied to the outside. (4. There 
was one other kind, made of a flat piece of iron, placed 
upon three stones, under which the fire being kindled, 
the cakes were baked upon the top. Dry straw, withered 
grass and herbs, were used for heating these ovens, as 
well as for other culinary purposes, among the people of 
the east. 

436. Two spa7*rovjs] The sparrow is a cheerful little 
bird, everywhere well known. The Hebrew word, which 
we render sparrow, is used for all kinds of clean birds, or 
such as were not forbidden to be eaten, by the law of 
Moses. The meaning of Christ is, If a mere bird, so 
small and insignificant, and which is sold for so trifling a 
sum, cannot droop and die without the notice and per- 
mission of the infinite God, of how much value must the 
undying soul of man be in the sight of such a Being! 
And how much reason has man for trusting and confiding 
in Him for every thing which he needs for time and eter- 
nity. 

438. God did send me] God will make my coming into 
Egypt the means of preserving life. 



128 BIBLICAL INSTITUTES. 

440. JVoise of waters in the heave7is'\ Here is an allu- 
sion to a thunder shower. Dr. Shaw, the celebrated 
traveller, speaking of the autumnal rains in the east, says, 
" Seldom a night passes without much lightning in the 
north-west quarter, but not attended with thunder ; and 
when the lightning appears in the west or the south-west 
points, it is a sure sign of approaching rain^ which is often 
followed by thunder,^^ And it is not improbable but that 
the prophet had his mind on the manner in which, it is 
well known, rain is produced. Water is decomposed by 
heat, and ascends in vapours from the earth into clouds in 
the air. The lightning acts upon the two gases, hydro- 
gen, and oxygen, of which the water was composed, so 
that they become united, and form water again ; which, 
being heavier than the air by which the vapour was sup- 
ported, falls back to the earth in the form of rain. 

aUESTIONS ON RECITATION XXIV, 

What is the subject of this recitation ? 

4*28. In whose hand are the souls of every living thing? Who 
holds in His hand the breath of man? Do you realize that your 
breath is in His hands? 

429. What do you observe with regard to the raven? May not 
this be considered a reason why this bird is referred to, to show 
God's attention to the wants of His creatures ? 

430. What is meant in this text ? What duty should we learn 
from it ? 

431. What is meant by this text? How shall we understand 
how to proceed ? May we expect God's blessing unless we take 
heed to what He has said ? 

432. What should be a mere secondary concern with us ? What 
should be our first concern ? Is this the greatest concern with you ? 
What is meant by taking thought for this life ? What reasons has 
Christ here assigned why we should take no thought for this life ? 

433. What probable reason may be assigned for the undue care 
which most persons manifest about their raiment ? What are such 
here directed to consider ? Is not the conduct of such persons ex- 
ceedingly unreasonable? How does this appear? 

434. What does Christ here call those who fear God will not pro- 
vide them with necessary food and clothing ? What do you observe 
concerning the ovens among the people in the east ? With what 
were they heated ? What is the sense of this passage ? 

435. What solemn duty is enjoined here? By what important 
reason is it enforced? If God knows what we need, is this any rea- 
son why we should not ask Him to bestow it upon us ? Who may 
be understood by the Gentiles mentioned here ? 

436. What is the sense of this text ? What do you understand 



RECITATION XXV. 129 

by God's numbering the hairs of our head ? How should this recol- 
lection affect jsuch as love God ? How should such as do not love 
Him be affected by it ? 

537. Who causes the sun to shine? Hov/ is the impartial good- 
ness of God manifested in the light of the sun ? Who sends the rain 
upon the earth ] How is the undeserved goodness of God mani- 
fested in this gift ? 

43S. What peculiar disposition does this language manifest in 
Joseph towards his brethren ? What does he mean by saying that 
God sent hirn to preserve life ? 

439. Who withholds the rain in its season ? What is the cause 
of His doing this ? 

440. To what does the prophet allude here ? What account does 
Dr. Shaw give of the autumnal rains in ihe east ? How is rain pro- 
duced ? Are not the wisdom and the goodness of God conspicuous in 
all this ? 

441. What does God change? What is meant by this? To 
whom does He give knowledge? To whom does He give wisdom? 
What are we to understand by this ? 

442. What is the Lord ? Over whom is God exalted ? What 
general and important duty do we learn from the Scriptures in this 
recitation? Are we now striving to perform this duty ? 



RECITATION XXV. 

The providence of God» 

443. The Lord reigneth, let the earth rejoice, Psa. 
xcvii, 1. 

444. And we know that all things work together for 
good to them that love God, Rom. viii, 28. 

445. Blessed be the Lord, loho daily loadeth ns with 
benefits, even the God of our salvation, Psa. Ixviii, 19. 

446. For promotion cometh neither from the east, 
nor from the west, nor from the south ; but God is the 
judge ; he putteth down one, and setteth up another, 
Psa. Ixxv, 6. 

447. Except the Lord build the house they labour 
in vain that build it [or that are builders of it, in it :] 
except the Lord keep the city, the watchman waketh 
hut in vain, Psa. cxxvii, 1. 

448. Neither say they in their heart. Let us now 
fear the Lord our God, that giveth rain, both the 
former and the latter, in his season; he reserveth 
unto us the appointed weeks of the harvest, Jer. v, 24. 



130 BIBLICAI* INSTITUTES. 

449. I returned, and saw under the sun, that the 
race is not to the swift, nor the battle to the strong, 
neither yet bread to the wise, nor yet riches to men of 
understanding, nor yet favour to men of skill ; but time 
and chance happeneth to them all, Eccles. ix, 11. 

450. For he saith to the snow, Be thou on the earth ; 
likewise to the small rain, [or to the showers of rain,] 
and to the great rain of his strength [or to the showers 
of rain of his strength.] By the breath of God frost 
is given, and the breadth of the waters is straitened, 
Job xxxvii, 6. 

451. By what way is the light parted, which scatter- 
eth the east wind upon the earth ? Who hath divided 
a watercourse for the overflowing of waters, or a way 
for the lightning of thunder. Job xxxviii, 24. 

452. To cause it to rain on the earth, where no 
man is ; on the wilderness, wherein there is no man ; 
to satisfy the desolate and waste ground; and to 
cause the bud of the tender herb to spring forth. Job 
xxxviii, 26. 

453. Canst thou bind the sweet influences of Pleiades, 
[Cimah, or the seven stars,] or loose the bands of 
Orion [or Cesil,] Job xxxviii, 31. 

454. Canst thou bring forth Mazzaroth [or the 
twelve signs] in his season 1 or canst thou guide Arc- 
turus with his sons 1 Knowest thou the ordinances of 
heaven ] canst thou set the dominion thereof in the 
earth ? Job xxxviii, 32. 

455. Doth God take care for oxen 1 Or saith he it 
altogether for our sakes? For our sakes, no doubt, 
this is written ; that he that plougheth should plough in 
hope ; and that he that thresheth in hope should be 
partaker of his hope, 1 Cor. ix, 9. 

NOTES ON RECITATION XXV. 

443. The Lord reigneth'] This is a most simple and 
yet sublime description of ihe providence of God. By 
the providence of God, is meant that universal oversight 
which the Deity exercises over the whole of His creation 
in general, and every part of it in particular. This is ne- 



RECITATION XXV. 131 

cessarily implied in the view which the Scriptures give, not 
only of His government, hut also of His nature and per- 
fections. See Rec. XVH. 

444. Ml things'] To such as do now love God, all 
things do now work together for good. The note of Dr. 
A. Clarke on this text, is worth repeating here. ''It is not 
said that all things shall work for good ; but that (fwspyhj 
they work now, in the behalf of him who loveih noxv^ 
a^atarwcfi; for both verbs are in the present tense. All 
these things work togethtr ; while they are working, God's 
providence is working. His Spirit is working, and they are 
working together ivith him. And whatever troubles, or 
afflictions, or persecutions, may arise, God presses them 
into their service, and they make a part of the general 
working, and are caused to contribute to the general good 
of this person who now loves God, and who is working by 
faith and love under the influence and operation of the 
Holy Ghost. They who say sin works for good to them 
that love God, speak blasphemous nonsense. A man 
who now loves God, is not now sinning against God ; and 
the promise belongs only to the present time." 

445. Loadeih us] Dp^, not only signifies to load, but to 
lift up, to carry ; and this last sense it doubtless has here. 
Blessed be God, who supports and assists us constantly. 

447. Except the Lord build the house] Without God's 
favour and blessing, w^e cannot succeed in any thing to 
any good purpose. 

448. The former and the latter rain] These were 
two rains, of special promise to the Jews in Palestine, 
and on which they were dependent for the fruit of all their 
labour. The first fell in the beginning of November, or 
the last of October ; this prepared the ground for the re- 
ception of the seed which they sowed about this time ; 
and the latter fell in the middle of April, which prepared 
the grain for harvest. After the latter rain, showers were 
scarcely known in Palestine, during the whole summer. 
Some kinds of grain, however, were not ripe till late in 
the summer. This will explain 1 Sam. xii, 17. 

449. Time and chance happeneth to them all] No one 
should trust altogether in his own power and skill, without 
depending on God, for the accomplishment of any worthy 
enterprise ; nor should any one murmur against the Di- 



132 BIBLICAL INSTITUTES. 

vine Being as though He had deprived him of a fair 
opportunity for doing what is strictly necessary for his 
individual comfort, and the salvation of his soul. It is 
certain, that Hj/, here rendered time^ is used to signify the 
season or opportunity when a thing may be done, Gen. 
viii, 11 ; Job xxiv, 1. And )^yp,, is used to signify an 
occurrence, an incident* 

All have a sufficient opportunity for the proper dis- 
charge of their duty ; but no one is exempt from the inci- 
dents common to humanity. 

450. He saith to the snoiv^ Be //low] Snow is produced 
thus : the clouds of moisture are surrounded in winter 
with regions of air, which are intensely cold, so that when 
they begin to change into very fine drops, such as in warm 
weather would become rain, those extremely small par- 
ticles are frozen, and being slightly connected together 
they thus form flakes of snow. 

451. A way for the lightning of thunder~\ Thunder is 
caused by the discharge of the electric matter from one 
cloud into another ; as when two clouds meet in the air, 
the one surcharged with electric matter, and the other 
without a sufficient quantity to preserve an equilibrium 
between them, there is an immediate discharge of this 
matter from one cloud to the other. This is what we call 
lightning ; and the noise with which it is accompanied, 
thunder. 

453. Sweet influence of Pleiades'] The Pleiades are a 
constellation of stars, generally known by the name of the 
seven stars, though a multitude of stars may be discerned 
in the same group by the aid of a telescope. They make 
their appearance in the spring. 

454. JMazzaroth'] Rendered in the margin the tivelve 
signs^ meaning the twelve signs of the zodiac. But then, 
whether there is reference in this and the above text to 
any of the heavenly bodies now known by the names enj- 
ployed in our version of the Bible in these places, is not 
so certain. Probably nothing more is meant than to 
signify the omnipotent agency of God in the constant 
revolution of the seasons ; and by which He upholds and 
regulates the whole planetary system. 

455. Care for oxenl It is worthy of notice how con- 



RECITATION XXV. 133 

stant the inspired writers are in representing God as 
taking the minutest oversight and the tenderest care of 
every creature that He has made. The beasts of the 
field, the fish in the sea, and the fowls in the air, together 
with the numberless and nameless creatures, which inha- 
bit every part of this vast globe, all receive their meat 
from His munificent hand. 

aUESTIONS ON RECITATION XXV. 

What is t^e subject of this recitation ? 

443. What important truth is asserted here? What is inferred 
as ihc privi'cjje of nnen 1 Of what are these words a simple, but 
yet sublime description ? What do you mean by the providence of 
G'>d ? B/ what is this implied ? 

444. What do we know? What is meant by this? Does it 
mean, that all things shall hereafter work for good to them who do 
now love God ? But may it not be said, tliat all thino:s shall work 
together for good to such as do hereafter love God ? What is meant 
by all ihin^s, mentioned here? Doi s sin work for the go d of any ? 
Why not? To what ti^ne does this promise exclusively belong? 
And to what characters? 

445. Who is infinirely worthy of blessing ? How shoulel we bless 
or praise Him ? What reason is here assigned for the peiformance 
of this duty? 

446. W hat truth is asserted here ? What does this passage mean ? 
What duty do we learn from it? 

447. What is ihe moaning of this passao^e? Do all men act under 
a convicti'^n of this truth ? How should it affert us ? 

448. Wh ■> are they that do not say this ? What is meant by the 
former and the Litter rain ? At what time in the year did the first 
fail? Wh'.ndid the s cond ? Were other rains frequent during 
the summer in Palestine? What have you to observe concerning 
the place referred to here ? 

449. On whom shou'd we depend for the accomplishmr^nt of any 
worthy enferpri-e ? D )es God afford all men a fair opportunity for 
dnn^T whatever is nece sary for their own salvation? Is any one 
exempt fro n accidents ? Wnat should we learn from this ? 

450. What does God say to the snow? How is snow produced ? 
By whos°. direction does the rain come ? How comes the frost ? 

451. Who makes a way for the lightwing? How is thunder 
caused? What is lightning? What is the noise called which is 
produced by this discharge? What sensations does it pr duce in 
your mind when you he.w it thunder? Would sinners fear and 
tremble, as they sometimes do at this sound, if they were prepared 
to die? 

452. Where does God cause it to rain ? For v^'-hat purpose does 
He cause it to rain in such places? Is not the goodnes^s of God ma- 
nifested in this ? 

453. What is meant by the Pleiides? When do they appear? 
Did you ever notice them ? Is it not a most bejiutifal and sublime 
sighw to contemplate the starry heavens? 

12 



134 BIBLICAL INSTITUTES. 

454. What is meant by the twelve signs ? What was the probtt* 
ble design in the use of this language. ; Have you studied astro- 
nomy ? Is it not an interesting and profitable study? 

455. What is parLicularly worthy of noti- e? What representa- 
tif^ns do they make of this subject? For whose sake ate these 
representations made ? For what purpose are they made ? Shall 
we not, from this hour, confide more in this great and good Being? 



RECITATION XXVI. 

The grace and love of God. 

456. But the God of all grace, who hath called us 
unto his eternal glory by Christ Jesus, after that ye 
have suifered awhile, make you perfect, stablish, 
strengthen, settle j/oif, 1 Pet. v, 10. 

457. And it shall come to pass, when he crieth unto 
me, that I will hear ; for I am gracious, Exod. xxii, 
27. 

458. Therefore will the Lord wait, that he may l)e 
gracious unto you ; — blessed are all they who wait for 
him, Isa. xxx, 18. 

459. To the praise of the glory of his grace, wherein 
he hath made us accepted in the beloved, in whom we 
have redemption through his blood, the forgiveness of 
sins, according to the riches of his grace wherein he 
hath abounded toward us, Eph. i, 6. 

460. That in the ages to come he might show the 
exceeding riches of his grace, in his kindness toward 
us through Jesus Christ, Eph. ii, 7. 

461. But not as the offence, so also is the free gift. 
For if through the offence of one many be dead, much 
more the grace of God, and the gift by grace, which is 
by one man, Jesus Christ, hath abounded unto many, 
Rom. V, 15. 

462. For the grace of God, that bringeth salvation, 
hath appeared to all men, [or to all men hath ap- 
peared,] teaching us, that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, and 
godly, in this. present world, Titus ii, 11. 

463. But after that the kindness and love [or pity] 



RECITATION XXVI. 135 

of God our Saviour toward man appeared, not by 
works of righteousness which we have done, but ac- 
cording to his mercy he saved us, by the washing of 
regeneration, and renewing of the Holy Ghost, which 
he shed on us abundantly [or richly] through Jesus 
Christ our Saviour ; that being justified by his grace, 
we should be made heirs according to the hope of 
eternal life, Tit. iii, 4. 

464. But we see Jesus, who was made a little lower 
than the angels for [or by] the suffering of death, 
crowned with glory and honour ; that he by the grace 
of God should taste death for every man, Heb. ii, 9. 

465. And of his fulness have all we received, and 
grace for grace, John i, 16. 

466. But we believe, that through the grace of our 
Lord Jesus Christ, we shall be saved, even as they, 
Acts XV, 11. 

467. For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him, 
might not perish, but have everlasting life, John iii, 16. 

468. But God commendeth his love toward us, in 
that while we were yet sinners, Christ died for us, 
Rom. V, 8. 

469. He that spared not his own Son, but delivered 
him up for us all, how shall he not with him also freely 
give us all things 1 Rom. viii, 32. 

470. For ye know the grace of our Lord Jesus 
Christ, that, though he was rich, yet for your sakes he 
became poor, that ye through his poverty might become 
rich, 2 Cor. viii, 9. 

471. We, then, as workers together loith him^ be- 
seech you also that ye receive not the grace of God in 
vain, 2 Cor. vi, 1. 

472. Being justified freely by his grace, through the 
redemption that is in Christ Jesus, Rom. iii, 24. 

473. And if by grace, then is it no more of works ; 
otherwise grace is no more grace^ Rom. xi, 6. 

NOTES ON RECITATION XXVI. 
456. God of all grace] The Greek word x^pt^, which 
Is generally rendered grace in our common English Bi- 



136 BIBLICAL INSTITUTES. 

bles, has a variety of significations, though they all centre 
in one general meaning, which is more or less attached to 
this word ; this is favour to the unworthy, or benevolence. 
And it is used especially to signify that infinite condescen- 
sion and mercy of God manifested towards the human 
family in the provision He has made for their salvation. 
In this sense it is used here, and in most of the passages 
quoted in this recitation. 

559. Made us accepted'] Or in which He has gra- 
ciously favoured us through the beloved. God has mani- 
fested His unmerited favour towards us in the gift of His 
Son, by whose sufferings and death we may now be for- 
given and saved. 

460. In the ages to come'] If the word in Eph. iii, 11, 
see 396, which our translators have rendered eternal, sig- 
nifies in that place unoriginated and unending existence, 
then it must have the same meaning here ; for the apostle 
is speaking of the very same thing. Hence this passage 
should be rendered. That in the eternities to come, he 
might show the exceeding riches of his grace. It is true 
the word here signifies all time to come, while sinners 
enjoy a state of probation, but it does not and cannot sig- 
nify in this place time without end, as it does in some 
places when applied to the existence of God, and the 
future bliss of the righteous, or the future misery of the 
wicked ; and it is equally as evident that it cannot signify 
in Eph. iii, 11, time without beginning. 

461. Much more the grace of God] The condemnation 
and misery in which the whole human family are involved, 
were occasioned by the offence of one ; but the free gift of 
God*s grace exceeds that offence, inasmuch as it makes 
provision for the salvation of all men from the guilt and 
condemnation consequent upon the many offences which 
each and all have committed. 

462. That bringeth salvation] Or the grace of God 
bringing salvation to all men, hath appeared. This is 
evidently the meaning of the apostle, as well as a literal 
translation of the language which he uses. 

463. Shed on us abundantly] Here is a manifest allu- 
sion to the custom of shedding or pouring out water upon 
a person in the rite of baptism. So the Scriptures fre- 
quently speak of God's Spirit as being poured out and shed 
down upon the subjects of His favour. Acts ii, 17« 



KECITATION XXVI. 137 

464. Taste death for everij man'] It is impossible to 
conceive how language could be more express and plain, 
in declaring that Jesus Christ did really suffer and die in 
man's steady and for no other purpose than to render man's 
forgiveness and salvation from the punishment due to his 
sin possible. To deny this, is to contradict the plainest 
and most positive declarations of the infinite God. 

465. Of his fulness'] The richness and plenitude of His 
grace; and one favour upon another; great grace. 

466. We shall be saved even as they] We Jews must 
be saved in one and the same way with the Gentiles. This 
was the main thing which the apostle laboured to prove in 
the Epistle to the Romans. 

471. Receive not the grace of God in vain] You have 
received the grace of God in the forgiveness of your sins ; 
let not this favour be conferred on you in vain. 

473. JYo more of ivorks] See above, 466. We are 
justified by grace through faith. Works are not the con- 
dition of our justification, because we are saved by the 
unmerited favour of God. 

aUESTIONS ON RECITATION XXVI. 

What is the subject of the present recitation ? 

456. What is the meaning of the word grace ? What is it used to 
signify when applied to God ? In what sense is it used in this place ? 
To what has God called us? How has He called men ? How long 
shall we suffer in case we are faithful? For what kind of perfection 
does the apostle pray here ? Do you believe this attainable in this 
life? Was not the apostle unreasonable in desiring it, and praying 
for it, if it were not attainable in this life ? Are you seeking for this 
blessing? 

457. Of whom is this spoken, that he may cry unto God ? What 
does God say of such ? What reason does He assign for this ? 

458. For what will God wait? What is meant by our waiting 
for God ? What is said of such ? 

459. By what means do we have redemption ? By what means 
are we forgiven ? In what has God abounded towards the Gentile 
world ? 

460. When will God show the exceeding riches of His grace ? 
How will He do this? What have you to observe concerning the 
word rendered eternal in Eph. iii, 11, and ages in this place? What 
does it signify here? 

461. Of what particular offence does the apostle speak here? 
What does he mean by saying many are dead ? How does he say 
they become so ? What does he mean by the free gift? What by 
its aboundino; unto many? On what conditions do men realize the 
saving benefits of this gift ? 

12* 



1S8 BIBLICAL INSTITUTES. 

462. What does the grace of God bring ? For whose acceptance? 
What does it teach all men? Does it teach any man to think he 
"vvill finally and for ever be saved, if he do not obey its monitions to 
deny himself of uniiodliness and worldly lusts? irlow does it teach 
men that they may be saved, and must be, if they are saved at all, in 
the world to come ? 

463. What has appeared toward man? How does this appear? 
To what is there an allusion here? Where else do the Scriptures 
speakcf the Spirit of Gid in this way ? How does it read? What 
privil ge results from our justification? To what aie such made 
heirs? 

464. Flow is Christ here contrasted with the angels? How was 
He made lower than they? With what has He been ci owned? 
For whom has He tasted death ? What is here plainly and posi- 
tively declared ? What do those contradict who deny this? I:; not 
this one cf the most affecting truths set forth in the Bible? Now, if 
He suffeied and died in your sttad, what ought you to feel toward 
Him? 

AQo, What do you understand by His fulness ? What by grace, 
for grace ? 

466. What did the apostle mean by this? What epistle was 
wrii-ten principally to prove this ? Can you quote a passage from 
that epistle to this point? 

467. How much did God love the world? Who are meant by 
the world? What is meant by everlasting life, mentioned here? 
What by perishing? Would the world have perished if God had 
not given His Son to die for it? If the world would not have pe- 
rished in case Christ had not died for it, how did His death manifest 
the Icve of God toward the world? How are men now saved from 
perishing? 

468. bow did God manifest His love for the world of mankind? 

469. For whom was Christ delivered up? What inference does 
the apostle draw from this? 

470. What was Christ ? What did He become ? For what pur- 
pose did He become poor? Have you been enriched by Him ? 

471. To whom does the apostle address these words? If it is not 
possible for any such to receive the grace of God in vain, what is the 
meaning of such language as this? 

472. How are we justified, what is the originating cause? What 
is the procuring cause ? 

473. What is the sense of this place ? 



RECITATION XXVIL 

Jfames and titles of God, 

474. I am the Almighty God, Gen. xvii, 1. 

475. And the Lord passed by before him, and pro- 
claimed. The Lord, The Lord God, merciful and 
gracious, long-suffering, and abundant in goodness and 



RECITATION XXVII. 139 

truth, keeping mercy for thousands, forgiving iniquity 
and transgression and sin, and that will by no means 
clear the guilty ; visiting the iniquity of the fathers upon 
the children, and upon the children's children, unto 
the third and to the fourth generation, Exod. xxxiv, 6. 

476. Thus shall ye say unto the children of Israel, 
I AM hath sent me unto you, Exod. iv, 14. 

477. The Lord God of your fathers, the God of 
Abraham, the God of Isaac, and the God of Jacob, — 
this is my memorial unto all generations, Exod. iv, 
15. 

478. That men may know, that thou, whose name 
alone is Jehovah, art the most high over all the earth, 
Psa. Ixxxiii, 18. 

479. Let them praise thy great and terrible name ; 
for it is hoi}", Psa. xcix, 3. 

480. I am the Lord ; that is my name ; and my 
glory will I not give to another, neither my praise to 
graven images, Isa. xlii, 8. 

481. As for our Redeemer, the Lord of hosts is his 
name, the Holy One of Israel, Isa. xlvii, 4. 

482. The Lord, The God of hosts, is his name, 
Amos iv, 13. 

483. Our Father, which art in heaven, Luke xi, 2. 

484. How much more shall your heavenly Father 
give the Holy Spirit to them that ask him, Luke xi, 
13. 

485. The God of our Lord Jesus Christ, the Father 
of glory, Eph. i, 17. 

486. The Father of lights, with whom is no variable- 
ness, neither shadow of turning, James i, 17. 

487. Grace he unto you, and peace, from God our 
Father, and/rom the Lord Jesus Christ, 1 Cor. i, 3. 

488. Shall we not much rather be in subjection unto 
the Father of spirits, and live ? Heb. xii, 9. 

489. For our God is a consuming fire, Heb. xii, 29. 

490. Now the God of patience and consolation 
grant you to be like minded one toward another, ac- 
cording to [or after the example of] Christ Jesus^ 
Rom. XV, 4. 



140 BIBLICAL INSTITUTES. 

491. Now the God of hope fill you with all joy and 
peace in believing, Rom. xv, 13. 

492. For thy Maker is thine husband ; the Lord of 
hosts is his name ; and thy Redeemer, the Holy One 
of Israel ; the God of the whole earth shall he be 
called, Isa. liv, 5. 

493. He that loveth not, knoweth not God ; for God 
is love, 1 John iv, 8. 

NOTES ON RECITATION XXVIL 

474. Mnighly God'] This was the most ancient name 
by which the true and living God was distinguished from 
all others. 'T^£ b^t according to Professor Knapp, is from 
the Arabic, and signifies to he ahle^ strongs firm ; and 
hence in the Septuagint we have •jravroxpocTCj^, omnipotenL 
See 202. 

475. The Lord~\ The word which is generally ren- 
dered Lord in the Old Testament is mn^ Jehovah,*/j» 
shall be. This was a name which the infinite Being 
claimed as peculiar to Himself; and by which He chose 
to designate and distinguish His own unoriginated and 
immutable existence^ in opposition to all false gods, wor- 
shipped by the heathen. This name the Jews, since their 
captivity in Babylon, have regarded with extreme super- 
stition ; as they have supposed it unlawful, and even im- 
possible for angels or men to pronounce it. 

Forgiving iniquity] Of such as repent ; but He will 
not forgive such as do not repent ; and this is what is 
meant by His not clearing the guilty. 

476. 1 am] Or T\^T\^^, I will be. I am the self-suffi- 
cient God ; I will be, as I always have been, the God of 
my people. 

477. TIte Lord God of your fathers] Jehovah, the 
God of your fathers. The word here rendered God is 
cri^X, Gods^ the plural of niSx ; hence many learned 
men have supposed that the Old Testament writers de- 
signed in the use of this form of the word to point out the 
doctrine of three persons in the Godhead. 

478. JVame alone is Jehovah] Hence we never find 
this name applied to any of the heathen deities. In the 



RECITATION XXVII. 141 

poetical parts of the Old Testament we sometimes find a 
contraction of this name into H^ Jah ; so in Psa. Ixviii, 
4 ; Isa. xxvi, 4. In this last place it is rendered Lord. 

480. That IS my name] This is the name peculiar to 
myself, the name by which I will be known from all false 
deities ; and the glory of my own unoriginated existence 
I will set forth by my name, and it shall not be appropri- 
ated to graven images. 

481. The Lord of hosts is his namel He is the Maker 
of all the heavenly hosts ; the sense is synonymous, per- 
haps, with God of heaven, Holy one of Israel ; He who 
is the God of Israel in a peculiar sense. See 555. 

483. Our Father] Hence the propriety of addressing 
God, when one leads others in prayer, not by saying, " My 
Father," "My God," &c, but as in the text, Our Father. 

489. God is a consuming fire] A quotation, probably, 
from Deut. iv, 24, For the Lord thy God is a consuming 
fire, even a jealous God. See 341. So He certainly was 
to His enemies, as we read. Numb, xi, 1, and xvi, 35; 
and so also He will be to all the finally impenitent. 

493. God is love] This is His eternal essence ; His 
name. His nature, is love ! But then this does not, and 
cannot hinder the proper exercise of His justice, or any 
other one of His perfections. In the same sense He is 
called light, and a Spirit. It is not in the nature or attri- 
butes of God to alter the nature of moral agents who are 
in a state of probation, only on their complying with the 
conditions upon which He has promised to do so. 

aUESTIONS ON RECITATION XXVIL 

What i^ the subject of this recitation ? 

474. What does God here say of Himself? To w^om did He say 
this? What did He command Abraham to do? What have you to 
observe concerning this name? What does it signify ? 

475. What word is generally rendered Lord in the Old Testament? 
What does this word signify ? What peculiar regard did the Deity 
mariifest for this name? What singular notions have prevailed 
among the Jews concerning this name? What does God here say 
of His mercy ? Of His long-buffering? Of His goodness and truth ? 
For whom does He keep mercy? What does He for^Eiive ? Whose 
iniquities does He forgive ? What is me^nt by His not clearing the 
guilty ? Are not those who do not repent, such as upon whom ini- 
quity shall be visited? 

476. By what name did God direct Mo?es to announce Hina to tho 



142 BIBLICAL INSTITUTES. 

children of Israel? What is meant by this? Had the children of 
Israel probably indiil^red fears that He would not be their God? 
Where were ihey at this time ? What might have occasioned their 
fears ? 

477. What did God declare His memorial shoold be? What is 
the English of the Hebrew word here rendered God ? What have 
many learned men inferred from this form of this word ? 

478. Who is known by the name Jehovah ? Is this name ever used 
in the Bible in reference to any other ? How is this nan^.e abbreviated 
in a few places? In what particular pans of the Oid Testament 
are such abbreviations found ? Can you mention an instance of this 
kinM ? 

479. What is an object of praise ? What reason is assigned for 
this? 

480. What is the meaning of this passage ? Does rot this appear 
to be the very thing which is meant by the name Jehovah ? 

481. Who is the Redeemer of men? What is His name ? Why 
is He called the Lord of hosts ? Why is He called the Holy One of 
Israel ? 

482. What is His name here? 

483. With what name does Christ direct us to address Him in 
prayer? Why is it improper to say *'My Father," "My God," 
&Cj when one is leading other- in prayer? 

484. With what name is God designated here? What will He 
give to those that ask Him? Who said this? What reasons have 
we to believe it? 

485. In what, sense is He the God of our Lord Jesus Christ? 
See 800. Of what is He the Father ? 

488. Of what is He here said to be the Father? What is meant 
by this? Does He change, either in His nature or the principles of 
His government? 

487. From whom do grace and peace come? 

488. Of whom is He the Father? To whom is it our bounden 
duty to be in subjectim? What consequence will follow our sub- 
mission to Him ? What will be the c nsequence if we do not submit 
to Him ? Have you submitted to Him ? 

489. What is God called here ? From what place is this probably 
quoted? When was God a consumin2: fire to any ? Can you give 
some account of that catastrophe? To whom will God yet be a 
consuming fire? Are impenitent sinners generally aware of the 
dreadful danger to which they are exposed? Is it not our duty to 
do all in our power to apprize them of it ? 

490. By what name is God here designated ? For what does the 
apostle pray ? 

491. By what name is He called in this place? For what does 
the apostle pray, here ? Are any filled with joy who do not believe ? 

492. Who is tiie Husb md of the Church ? What is His name? 
Do you remember any place where the Church is called the bride? 

493. Who are those that know not God ? What is God ? Will 
this fact prevent the proper exercise of His justice in the punishment 
of sin ? What is God called in the same sense ? What is not in His 
nature? D -es he ever chano:e the nature or hearts of sinners? 
When does He do this ? Has He changed your heart from the love 
/of sin ? 



RECITATION XXVIII. 14S 

RECITATION XXVIII. 

What God is in relation to His saints, 

494. Fear not, Abram, I am thy shield, and thy ex- 
ceeding great reward. Gen. xv, 1 . 

495. The Lord is my light and my salvation ; whom 
shall I fear ? the Lord is the strength of my life ; of 
whom shall I be afraid ? Psa. xxvii, 1. 

496. Thou art my hiding-place ; thou shalt pre- 
serve me from trouble ; thou shalt compass me about 
with songs of deliverance. Selah. Psa. xxxii, 7. 

497. For the Lord God is a sun and shield; the 
Lord will give grace and glory ; no good thing will 
he withhold from them that walk uprightly, Psa. 
Ixxxiv, 11. 

498. The Lord is thy keeper; the Lord is thy 
shade upon thy right hand, Psa. cxxi, 5. 

499. The Lord is my shepherd ; I shall not want, 
Psa. xxiii, 1. 

500. O the hope of Israel, the Saviour thereof in 
time of trouble, why shouldest thou be as a stran- 
ger in the land, and as a way-faring man that turneth 
aside to tarry for a night 1 Jer. xiv, 8. 

501. For the Lord is our judge, the Lord is our 
lawgiver, the Lord is our King ; he will save us, Isa. 
xxxiii, 22. 

502. Doubtless thou art our Father, though Abra- 
ham be ignorant of us, and Israel acknowledge us not ; 
thou, O Lord, art our Father, our Redeemer; thy 
name is from everlasting, Isa. Ixiii, 16. 

503. For he is thy life, and the length of thy days, 
Deut. XXX, 20. 

504. For the eyes of the Lord run to and fro 
throughout the whole earth, to show himself strong in 
the behalf of [or strongly to hold with] them whose 
heart is perfect towards him, 2 Chron. xvi, 9. 

505. He shall deliver thee in six troubles ; yea, in 
seven there shall no evil touch thee. Job v, 19. 

506. When a man's ways please the Lord, he mak- 



144 BIBLICAL INSTITUTES. 

eth even his enemies to be at peace wilh him, Prov. 
xvi, 6. 

507. I will say to the north, Give up ; and to the 
south, Keep not back ; bring my sons from far, and 
my daughters from the ends of the earth, Isa. xliii, 6. 

508. And w^ill be a Father unto you, and ye shall 
be my sons and daughters, saith the Lord Almighty, 2 
Cor. vi, 18. 

509. But as many as received him, to them gave he 
power to become the sons of God, even to them that 
believe on his name, John i, 12. 

510. That is, they which are the children of the 
flesh, these are not the children of God ; but the chil- 
dren of the promise are counted for the seed, Rom. 
ix, 8. 

511. For ye are all the children of God by faith in 
Christ Jesus, Gal. iii, 26. 

512. Behold, what manner of love the Father hath 
bestowed upon us, that we should be called the sons 
of God ; therefore the world knoweth us not, because 
it knew him not, 1 John iii, 1. 

NOTES ON RECITATION XXVIII. 

494. Great reioard] The language of this text is more 
emphatic without the supplit^d words : — Fear not, Abram, 
I thy shield, thy exceeding great reward. 

496. Hiding place'] Instead of seeking safety in the 
city of refuge, I seek it, Lord, in thee. Selah, which is 
attached to this verse, and which occurs frequently in the 
Book of Psalms, is in Hebrew nip, and was probably 
used either as a note of attention, or as a musical term, 
giving some direction as to the manner of performing the 
psalms, or the parts of them, where this word occurs, on 
the instruments mentioned sometimes in the title prefixed 
to the psalms. See Psa. iv, v, vi, vii, and others. 

498. T/iy shade'] Compare Isa. xxv, 4, with Isa. xxxii, 
2. At times the heat in Palestine is intensely severe 
during the summer ; even the nights are so very warm, 
that persons sleep on the tops of their dwellings in the 
open air. Hence the figure in the text. 



RECITATION XXVIII. 145 

504. The eyes of the Lord] God is every where pre- 
sent, especially to defend such as put their trust in Him. 

507. / ivill say] To such as hold my people in a state 
of captivity. 

508. And ye shall be my sons and daughters'] Ye shall 
be mine, in a peculiar sense ; in such a sense as those 
who do not obey me are not mine. The Scriptures every- 
where make a visible distinction between the righteous 
and the wicked, between their present characters, and 
their future destinies. 

509. To them gave he poioer] He confers on all such 
as come to Him the high honour, the unspeakable privi- 
lege of becoming His sons. Before, they were alienated 
from God, they were children of wrath, exposed to God's 
dreadful displeasure : now they are forgiven, and saved ; 
they are now the adopted sons of the infinite God. 

510. The children of the flesh, these are not the chil- 
dren of God] And yet we sometimes hear one saying. 
Have not all one Father? are we not all His children? 
What can be the difference between one man and another? 
God Himself here declares the difference. Men who are 
not born of the Spirit, and who do not exercise saving 
faith in God, are not His spiritual children, nor have such 
any title to everlasting life. 

512. The world knoweth us not] How should the un- 
believing world have knowledge of God's children, when 
it never had eyes to see them. Nor yet do they believe, 
when once, or a thousand times it is told them. 

aUESTIONS ON RECITATION XXVIII. 

What is the subject of this recitation ? 

494. What did God say to Abram ? What does God mean by 
this ? Could you desire any greater felicity than this ? What does 
this reward exceed ? 

495. What is the first blessing which the psalmist here declares 
God was to him ? What is the second ? What is the third ? Has 
the Lord become thus to you ? Had the psalmist any reason to 
fear ? 

496. What was the Lord to David ? To what does he here al- 
lude, probably? From what does God preserve such as put their 
trust in Him ? What do the songs of deliverance denote, men- 
tioned here ? What have you to observe concerning the word Se- 
lah, attached to this verse ? 

497. What is the Lord God ? To whom ? What will He give? 
To whom ? From whom will He not withhold any good thing ? 

13 



146 BIBLICAL INSTITUTES. 

Have not all men the greatest inducements imaginable to be good 
and serve God ? 

498. Who is the keeper of all such as are good ? What is meant 
by this ? What have you to say concerning the climate in Pales- 
tine? To what is God here compared ? What do you observe on 
a comparison of the passeiges here referred to? 

499. What is the Lord to His people ? Do you remember any 
place where His people are called sheep ? What inference does the 
psalmist draw from this consideration? 

500. What is God to Israel ? When does He save them ? What 
do you suppose was the ground or reason of this inquiry in the text, 
on the part of the Jews ? On the part of God ? 

501. What is the first office which God is here said to sustain to 
His people ? What is the second ? What is the third ? What 
will He do for such as trust in Him ? 

502. What is God to His people ? From what does He redeem 
them ? Has He redeemed you in this sense ? 

503. What is the sense of this passage ? Is not this a most im- 
portant truth ? Should we not bear it constantly in our minds? 

504. What is the sense of this expression concerning the eyes of 
God ? When is the heart perfect toward Him ? What will He do 
for such ? Is it your desire to have your heart thus perfect toward 
Him? 

505. In what extremity will God deliver such as trust in Him ? 
What is meant by seven troubles ? 

506. When may one's ways be said to please God ? What will 
He do for such ? 

507* What is meant by God's speaking to the north and to the 
south? For what purpose will He speak to them? 

508. What peculiar relation does God hold to such as obey Him? 
What near relation do they hold to Him ? Between what does the 
Bible make a visible distinction ? 

509. What honour does God confer on such as come to Him? 
What is meant by receiving Christ? What is the condition of such 
as do not receive Him? Is not such a most deplorable condi- 
tion? 

510. Who are not the children of God? Have such any title to 
eternal life? But do not some such expect it, notwithstanding? 
Will they be disappointed ? Whose fault will this be ? Are not 
such passages as we are now considering sufficiently plain to satisfy 
men as to their real character ? 

511. By what means are we the children of God? Do all men 
have this fdith ? 

512. How does God's love appear toward His children? Why 
are such so little known and estimated by the men of this world ? 
Are you willing to be thus unknown ? What greater honour could 
any one enjoy, than to be called and constituted a child, a soa of 
God? 



_RECITATION XXIX. 147 

RECITATION XXIX. 

What God is relatively to the wicked, 

513. And when the Lord saw it, he abhorred theniy 
because of the provoking of his sons and of his daugh- 
ters. And he said, I will hide my face from them, I 
will see what their end shall be ; for they are a very 
froward generation, children in w^hom is no faith, 
Deut. xxxii, 19. 

514. I will heap mischief upon them ; I will spend 
mine arrows upon them. They shall be burnt with 
hunger, and devoured with burning heat, and with bit- 
ter destruction, Deut. xxxii, 24. 

515. The sword without, and terror within, shall 
destroy both the young man and the virgin, the suck- 
ling also with the man of gray hairs, Deut. xxxii, 25. 

516. The Lord will take vengeance on his ad- 
versaries, and he reserveth wrath for his enemies, 
Nahum i, 2. 

517. Wo also unto them when I depart from them, 
Hosea ix, 12. 

518. God judge th the righteous, [God is a righteous 
jddge,] and God is angry loith the wicked every days 
Psa. vii, 11. 

519. The face of the Lord is against them that do 
evil, Psa. xxxiv, 16. 

520. The Lord trieth the righteous ; but the wicked, 
and him that loveth violence, his soul hateth. Upon 
the wicked he shall rain snares, fire and brimstone, 
and a horrible tempest ; this shall be the portion of 
their cup, Psa. xi, 5. 

521. Now consider this, ye that forget God, lest I 
tear you in pieces, and there be none to deliver, Psa. 
1, 22. 

522. But unto them that are contentious, and do 
not obey the truth, but obey unrighteousness, indigna- 
tion and wrath, tribulation and anguish, upon every 
soul of man that doeth evil, Rom. ii, 8. 



148 BIBLICAL INSTITUTES. 

523. The Lord is far from the wicked ; but he 
heareth the prayer of the righteous, Prov. xv, 29. 

524. But a certain fearful looking for of judgment 
and fiery indignation, which shall devour the adversa- 
ries, Heb. X, 27. 

525. For it is a people of no understanding ; there- 
fore he that made them will not have mercy on them ; 
and he that formed them will show them no favour, 
Isa. xxvii, 11. 

526. For God shall cast upon him, and not spare ; 
he would fain flee out of his hand, Job xxvii, 22. 

527. Salvation is far from the wicked ; for they seek 
not thy statutes, Psa. cxix, 155. 

528. Neither shall wickedness deliver those that are 
given to it, Eccles. viii, 8. 

529. For though thou wash thee with nitre, and 
take thee much soap, yet thine iniquity is marked before 
me, saith the Lord God, Jer. ii, 22. 

530. Ye are of your father the devil, and the lusts 
of your father ye will do, John viii, 44. 

531. Little children, let no man deceive you: he 
that doeth righteousness is righteous, even as he is 
righteous. He that committeth sin is of the devil ; for 
the devil sinneth from the beginning, 1 John iii, 7. 

532. In this the children of God are manifest, and 
the children of the devil : whosoever doeth not right- 
eousness, is not of God, neither he that loveth not his 
brother, 1 John iii, 10. 

NOTES ON RECITATION XXIX. 

513. In whom is no faith'] And yet these persons were 
the elect of God ; they were God's chosen and peculiar 
people ; and some of those very persons, the apostle tells 
us, 1 Cor. X, 1-5, were partakers of Christ. 

514. I will heap mischief upon them] This refers pri- 
marily to the Jews, in their apostasy from God ; and these 
figures are used to exhibit the severity and certainty of 
that destruction with which they would be visited in case 
they forsook the living and true God ; and thus they point 
out that more dreadful destruction which waits for every 



RECITATION XXIX, 149 

knpenrtent sinner. By the arrows of (Jod, are meant His 
judgments. See Job vi, 4 ; Psa. xxxviii, 2, 3. 

515. The sword ivithoutj and terror xvithiifi] A most 
terrible calamity to befall -any people ; but that it did often 
befall the Jews for their infidelity, every one at all ac- 
quainted with their history knows. 

516. Take vengeance'] Vengeance, when spoken of 
men, signifies " the infliction of pain on another, in return 
for an injury or offence," and it is generally supposed to 
imply also an excited, angry, or sinful passion. Not so 
when spoken of the Divine Being. In Him it signifies 
the certainty and severity with which He will follow up 
the demands of His broken law upon all who refuse to 
comply with the conditions upon which He has promised 
to forgive them. To this punishment all impenitent sin- 
ners are exposed. 

517. When I depart from theni] God departs from no 
impenitent sinner till the last moment of his probation is 
gone. Or in other words, every sinner may seek and find 
God's favour while his time of trial lasts ; when this time 
is once passed, God is neither sought nor found. 

519. Against them that do evW] The Bible is replete 
with such language as this. The wicked are not the 
children of God in such a sense as to be entitled to eter- 
nal hfe ; they are the enemies of God ; they are exposed 
to imminent and dreadful peril;; bo the infinite God repeat, 
edly and unequivocally declares. 

520. His soul hateih'] That is. He loves all such with 
a less degree of love, and with a different kind of love, 
from that which He manifests toward the righteous. For 
so the phrase to hate is to be taken when it is spoken of 
God. Thus a man is commanded to hate his father and 
mother, and his own life also, Luke xiv, 26. Hence God 
is said to hate a nation, as He did Esau, or the Edomites, 
when He does less for them as a nation than He does for 
another nation, whom He is said to love. God loves His 
children with the love of delight ; the love which He 
manifests toward the wicked is a love of pity. 

524. Jl certain looking for] So the punishment which 

is demerited by sin, is not suffered in the commission of 

sin, nor yet while the time of probation lasts, but it is to 

come ; hence says the text, there is a certain fearful ex* 

13* 



150 BIBLICAL INSTITUTES. 

pectation in the hearts of backsliders and sinners, of their 
approaching doom. 

625. Therefore he that made'] Hence the fact that God 
created a man or a nation, by no means proves that that 
man or that nation will finally and infallibly be saved. 

527. Salvation is far from the ivickecf] Hence no 
wicked man or woman is saved, or entitled to felicity be- 
yond the grave, because they are subject to some suflering 
and calamities in this world. 

528. Deliver those ivho'\ And yet thousands of sinners 
imagine that the sufferings which they endure in this 
present world, will certainly deliver them from the claims 
of God's justice, so that they cannot fail of being happy in 
the world to come. But if the sinner is in any sense fitted 
for holiness and heaven by suffering the punishment de-****!!*! 
merited by his sins, then it follows that wickedness does 
deliver such as are given to it, and the effect in this case 
destroys the cause by which it is produced ! 

531. Let no man deceive you] By telling you that there 
is no material difference between one man and another ; 
and that all will finally enjoy eternal felicity, whether they 
here serve God or the devil. Nor yet by saying, as, alas ! 
too many do, that you cannot be a child of God so as not 
to serve the devil also. 

aUESTIONS ON RECITATION XXIX, 

What is the subject of this recitation ? 

513. Who were the persons whom God abhorred? For what 
cause did God speak thus concerning them? What does God de- 
clare He will do, in relation to them ? Must they not have been 
exceedingly v;icked to occasion such language as this from God con- 
cerning them ? 

514. To whom does this primarily refer? What do these figures 
of speech signify ? What else do these words point out ? What is 
meant by the arrows of God ? Where else is this figure used ? Can 
you repeat one of those texts? 

515. Against whom was this threatening denounced? How 
were they to be destroyed ? Will not this same calamity come upon 
all nations who forget God ? 

516. On whom will God take vengeance? Who are His adver- 
saries? For whom does He reserve wrath? What does ven- 
geance signify, when spoken of men ? Is it to be taken in any such 
sense when spoken of God? How is it to be understood when said 
of Him? To what are all impenitent sinners exposed ? Have you 
any reason to fear that this punishment would overtake you, were 
you to die now ? 



RECITATION XXIX. 151 

517. What is the condition of sinners when their state of trial is 
once closed ? Do any seek or find God afier this? Have we ahy 
security that we shall be spared, in a state of gracious probation, 
another hour? Is not the present moment, then, immensely impor- 
lant to each one of us? Are you now striving to use it to the best 
possible advantage ? 

518. What is God? What is His daily disposition toward the 
wicked ? Does this mean, that He is not willing to forgive and save 
them, if they will repent? Did you ever realize that God was angry 
with you ? 

519. What is against them that do evil ? What is meant by this? 
What views does the Bible invariably give of the wicked ? 

520. Whom does the Lord try? How does He do this? For 
what purpose does He try or chasten thern ? Whom, does He hate ? 
What is meant by this? Can you give an example where the word 
hate is used in this sense ? What kind of love does God manifest 
toward His children? What kind of love toward the wicked? 
What shall be the portion of their cup ? See Gen. xx, 24. To what 
does the psalmist here allude ? 

521. What should sinners consider ? What must be the condi- 
tion of such, as there can be none to save? Can one forget God 
who never knew Him ? 

522. Is it any virtue for one to love to contend about religion ? 
Have you observed, that such as are apt to contend about religious 
sentiments are more obedient to the truth than others ? To what 
are all irreligious and disobedient contenders exposed? With what 
kind of a spirit should good men contend for the faith of God? 

523. What relation do the wicked sustain to God ? 

524. Of whom is this spoken ? What is conclusively proved from 
this passage ? 

525. What is proved by this text? May we infer from it, that 
God will not be found by such as seek him, while their probation 
lasts ? 

526. Who would fain flee away from God's vengeance ? Can any 
one do this? 

527. What do you prove from this passage? 

528. Will the suffering which sinners endure in this world satisfy 
the claims of God's law? Can an effect destroy the cause which 
produces it? 

529. Will any method which impenitent sinners take to save them- 
selves prove effectual? How may they be saved? 

530. Of whom are the wicked ? Whose works do sinners do ? 

531. How may some deceive us? Should we listen to them? 
Who are they of that commit sin? Who are such of, who do right- 
eousness? To which class do you belong ? 



152 BIBLICAL INSTITUTES. 



RECITATION XXX. 



Miscellaneous and difficult passages considered and ex- 
plained, 

532. He fashioneth their hearts alike, he considereth 
all their works, Psa. xxxiii, 15. 

533. Surely the wrath of man shall praise thee ; 
the remainder of wrath shalt thou restrain, Psa. Ixxvi, 
10. 

534. And the Lord added to the Church daily such 
as should be saved, Acts ii, 47. 

535. And when the Gentiles heard this, they were 
glad, and glorified the word of the Lord ; and as many 
as were ordained to eternal life, believed. Acts xiii, 48. 

536. And will be gracious to whom I will be gra- 
cious, and will show mercy on whom I will show 
mercy, Exod. xxxiii^ 19. 

537. What if God, willing to show his wrath and to 
make his power known, endured with much long-suf- 
fering the vessels of wrath fitted to destruction ; and 
that he might make known the riches of his glory on 
the vessels of mercy which he had afore prepared unto 
glory, even us, whom he hath called, not of the Jews 
onl)% but also of the Gentiles, Rom. ix, 22. 

538. And a stone of stumbling and a rock of offence, 
even to them which stumble at the word, being disobe- 
dient : whereunto also they were appointed, 1 Peter 
ii, 8. 

539. For there are certain men crept in unawares, 
who were before of old ordained to this condemnation, 
Jude 4. 

540- But he is in one mind, and who can turn him ? 
and what his soul desireth, even that he doeth, Job xxiii, 
13. 

541. The counsel of the Lord standeth for ever, the 
thoughts of his heart to all generations, Psa. xxxiii, 11. 

542. Remember the former things of old ; for I am 
God, and there is none else ; I am God, and there is 
none like me, declaring the end from the beginnings 



RECITATION XXX. 153 

and from ancient times the things that are not yet done, 
saying. My counsel shall stand, and I will do all my 
pleasure ; calling a ravenous bird from the east, the 
man that executeth my counsel from a far country ; 
yea, I have spoken it, I will also bring it to pass ; I 
have purposed i7, I will also do it, Isa. xlvi, 9. 

NOTES ON RECITATION XXX. 

532. Their hearts alike'] This does not refer to the 
moral dispositions of the human heart : the meaning is, 
that God is the Creator of all men ; all human intelligen- 
cies He has formed with the same faculties of will, reason, 
and judgment. 

533. The wrath of man] This was spoken in reference 
to Sennacherib, who came out against the people of God 
in so great wrath, as we read 2 Kings xvii, 17. But God 
was pleased to get praise to Himself, in the destruction of 
one hundred and eighty-five thousand of his army in one 
night, Isa. xxxvii, 30. Thus the wrath of this man was 
an occasion of the Israelites praising God. So the psalm- 
ist adds, the remainder of wrath shalt thou restrain ; or, 
as Dr. Clarke renders the words, '* thou shalt gird thyself 
with the remainder of wrath ;" that is, thou shalt be pre- 
pared even after this signal display of thy wrath to destroy 
any others of thine enemies, or the enemies of thy people, 
who may come out to fight against thee. This passage 
gives no countenance to the idea, that God causes men to 
indulge sinful tempers, that He may thereby promote His 
own praise. This is proved by the express testimony of 
God Himself. For the wrath of men worketh not the 
righteousness of God, James i, 20. 

534. Such as shotdd be saved] Rather such as were 
saved; for so this verb, (fa)^o|xsvou^, should be rendered 
here, as all judicious Biblical critics allow. Says Bishop 
Pearce, " rou tfw^ojut.svou^, may be rendered such as are 
saved, or 5i*c/i as were saved ; but cannot, with any pro- 
priety, be rendered such as should be saved,^^ Thus it is 
rendered, in Deut. xxxiii, 29, People saved of the Lord. 

535. Ordained to eternal life] On this text it may be 
remarked, (1. The verb rarrw, from which the word comes 
which is here rendered ordained, signifies to set in order, 



154 BIBLICAL INSTITUTES. 

io adopts dispose, or determine ; and it is never used in 
reference to God's decree, in any part of the Bible. 
(2. If this word is used here to signify that God ordained 
or disposed the persons here spoken of to accept of sal- 
vation, there is nothing either in this passage, nor in the 
context, to prove that this was done one hour previous to 
the time here spoken of, when it is said these persons be- 
lieved. (3. This passage could not have been designed 
to set forth the notion of an eternal decree, by which the 
certainty of salvation was secured infallibly to a definite 
number of the human family ; for in that case it would fol- 
low, as an undeniable consequence, that since the hour 
mentioned in this place, no others of the human family 
have ever believed in Christ, seeing it is expressly said in 
the text, as many as were ordained to eternal life, be- 
lieved ; which must mean, according to this notion of an 
eternal decree, that all those who were from everlasting 
included in this decree, did believe at that time. 

(4. The true sense of this passage is determined 
from the forty-fifth verse of this chapter, and from the 
meaning of the word here rendered ordained. When the 
Jews saw the multitudes, they were filled with envy, and 
spoke against those things which were spoken by Paul, 
contradicting and blaspheming. That is, they were not 
disposed or inclined to accept of salvation on the terms of 
the Gospel ; and hence said Paul and Barnabas, seeing ye 
put it from you, and judge yourselves unworthy of ever- 
lasting life, lo, tve turn to the Gentiles, ver. 46. Here 
comes the text in question. And when the Gentiles heard 
this, that is, that the Gospel was free for them as well as 
the Jews, they were glad ; and so as many of these Gen- 
tiles as were disposed to embrace the offer of eternal life, 
believed and were saved. 

556. On whom I will show mercy"] This was said by 
God in assigning the reason why He answered the prayer 
of Moses, and spared the Israelites to be his people. See 
Exod. xxxiii, 5, 13, 18. In consequence of the sin which 
they committed in worshipping the calf, God purposed to 
destroy them ; but in answer to the prayer of Moses, God 
promises to spare them, and to confirm the faith of Moses 
in this promise. He makes to him a peculiar manifestation 
of His goodness. St. Paul quotes these very words, in 



RECITATION XXX. 155 

the same sense in which they are used here, Rom. ix, 18. 
Therefore God has mercy on one nation, and confers on 
them peculiar privileges, as He did the Jews, in the case 
above alluded to, not because they are more worthy than 
others, but because he sees it best that one nation should 
be thus distinguished, through whose lineage the Messiah 
was to make his appearance in the world ; and for this 
very reason other nations, not thus distinguished as the 
progenitors of the promised Messiah, are said to be haied^ 
loved less, or hardened. 

537. Much long-suffering'] This God certainly mani- 
fested toward the Jewish nation, and yet all this while, by 
their obstinate rebellion, they but fitted themselves for de- 
struction ; and from the rejection of the Jews, as we have 
seen above, God, as it were, takes occasion to call the 
Gentiles, whom He had before, see 383, determined 
should have the offers of salvation. See 404, where the 
same metaphor is used by the prophet, and whose language 
the apostle quotes here, to show that God acts by immu- 
table principles of right and goodness in choosing to build 
up or destroy the nation who obeys or disobeys His word. 
And see Psa. ii, 9, where the figure of a potter's vessel 
dashed to pieces, is made use of to signify the rejection or 
destruction of a nation- 

538. Whereunto also they were appointedl It is the ap- 
pointment of God, that all such as refuse to come to 
Christ, shall not be saved ; and as the consequence of 
their not coming to Christ, they must stumble and fall. 
Hence, by a figure of speech frequently used in the Bible, 
the effect is here put for the cause by which it is produced. 
So wrath is used in the following passage to signify the 
punishment by which it is followed. 1 Thess. v, 9, For 
God hath not appointed us to wrath, but to obtain sal- 
vation by our Lord Jesus Christ. That is, we are not 
destined nov/, as we were once, to suffer the punishment 
due to our sins, as all present impenitent dinners are, be- 
cause God has now forgiven our sins which exposed us 
to His wratb, and consequently we cannot be punished 
for them, 

539. Of old ordained to this condemnation^ The word 
here rendered before ordained, is flr'poyg^pafjLiui.svoi, from ^po, 
before f and j^pacpw, I write^ describe^ and signifies here, as 



156 BIBLICAL INSTITUTES. 

in other places where it is used, to describe before. So in 
Rom. XV, 4, Whatsoever things were written aforetime, 
were written for our learning. Eph. iii, 3, As I wrote 
afore in a few words. Hence the meaning here is, that 
the conduct and the condemnation of such persons as are 
mentioned in the text, was long ago described, as we may 
read in Deut. xxviii, 45-68. 

640. Who can turn him'] The word mind, it will be 
perceived, is not in the original of this text ; literally, it is 
He is in one; or, as it is given in the Vulgate, But he is 
alone. The meaning is, God is inimitable in His attri- 
butes of knowledge and power, and whatever His mercy 
and wisdom dictate, He is infinitely able to do, Avithout 
the assistance of any one. 

541. Counsel of the Lord] The psalmist is here con- 
trasting the counsel of the infinite God, with that of the 
heathen, ver. 10, which he says God brings to nothing ; 
but the counsel of God, when it is once formed, cannot be 
overthrown. Such a counsel he formed concerning the 
restoration of His people from Babylon, and such were 
His thoughts concerning the advent and sufferings of 
Jesus Christ. This passage is far from asserting that the 
counsel of God concerning either of these events was 
eternal, and never had any beginning. 

542. I will do all my pleasure] This whole passage 
refers to God's counsel and pleasure to restore the Jews 
from their captivity in Babylon, by Cyrus, the first king of 
the Persians. Hence the text says, speaking of Cyrus, 
He is the man of my counsel, that is, the man by whose 
agency the counsel of God, in relation to the restoration 
of His people, should be fully executed. This was the 
end or the event which God declared from the beginning, 
from the time when the captivity of His people began. 
That this is the meaning of this often-abused passage, is 
proved beyond any reasonable doubt, by the following 
places, where the very same thing is spoken of, Isa. xiv, 
24 ; xUv, 24-28, in the last of which it is expressly de- 
clared, Cyrus is my shepherd, and he shall do all my 
pleasure, by which is meant the pleasure and counsel of 
God mentioned above. 



RECITATION XXX. 157 



aUESTIONS ON RECITATION XXX. 

What is the subject of this recitation ? 

532. What is said in f^iis p\ssa;^3? Does this refer to the moral 
dispisiuons of the heart? What does it mean ? 

533. Concerning whom was this spoken ? What have you to ob- 
serve about his coming out against the people of God? How many 
of his army were destroyed in one night ? By whom w^re they de- 
stroyed? Hiw was God praised in this event? What is the 
meaning of thj last clause of this vessel To what idea does this 
plac^ give no countenance ? Ho^ is this proved ? 

534. Who were added to the Church ? How is this same phrase 
rendered in Deut. xxxiii, 29? 

535. What is the meaning of the verb from which the word 
comes, rendered here ordained? Is this ever used in reference to 
God's decree in any other part of the Bible ? What may we infer 
from this? Is there any thing in this passage to prove that the 
ordination here spoken of, (in case the text refers to the appointment 
of God,) took pi ice any time before these persons believed ? If all 
who were included in an eternal decree of election unto eternal life 
did actually believe then, have any believed since that time? Can 
this passage then have any reference to an eternal decree ? 

536. On what occasion was this said by God ? For what did He 
threaten to destroy the Israelites ? For what purpose does St. Paul 
quote these words ? In what respect did He hate or harden any- 
other nations ? 

537. Toward whom did God manifest his long-suffering ? What 
did they do all this while? From what did God take occasion to 
call the Gentiles? From v/hat part of the Bible does the apostle 
quote concerning the potter and the clay ? What v/as God's design 
in the use of this metaphor, as we find Him speaking in the place 
referred to? Wiiat is the apostle's design in referring to it here ? 
Whai figu'e is used in Psa. ii, 9? If all which the apostle says in 
Rom. ix, is to justify God's conduct toward nations, as nations, can 
it be right t>-) take a verse here and there from this chapter, and apply 
them to individuals ? 

533. What is the appointment of God ? What figure of speech 
is frequently used in the Bble? What is the meanins: of the pas- 
sage here referred to in proof of this? Why may not Christians be 
punished for their sins 1 

539. What is the meaning of the word here rendered foreordained ? 
Can you give some examples where it is used thus? What then is 
the meaning of this place ? 

540. What word is not in the original of this text ? What is the 
meaning of this place ? 

541. Whar. i^ the psalmist contrasting in this and the context? 
What comes to nnhing? What do you observe concerning the 
<5ounsel of God? Can you mention any instances of such counsel of 
His? What notion concerning an eternal decree is this passage far 
from asserting? Can it be quoted, then, with propriety, to prove 
such an idea ? 

542. What are the Jews here commanded to remember ? Is there 

14 



168 BIBLICAL INSTITUTES. 

any like God ? To what does this whole passage re^cr ? By whoia 
did God determine to accomplish this event? What is meant by 
the end mentioned in this passage? From N^hat bci^inning was it 
foretold? What is said in Isa. xiv, 24, 25, about this purpose? 
What is said in Isa. xliv, 24-28, about it 7 When God says, He will 
do all His pleasure^ in this text, wh^^t then does He mean ? Can it 
be right to quote and apply the^e words, as some do, to the existence 
of all events, as though God caused them ? Ought we not to be ex- 
ceedingly careful how we quote and apply Scripture ? 



RECITATION XXXI. 

Miscellaneous and difficult passages considered and ex-* 
plained. 

543. And if the prophet be deceived when he hath 
spoken any thing, I the Lord have deceived that pro- 
phet, Ezek. xiv, 9. 

544. Then said I, Ah, Lord God ! surely thou hast 
greatly deceived this people and Jerusalem, saying, 
Ye shall have peace ; whereas the sword reacheth 
unto the soul, Jer. iv, 10. 

545. Lord, thou hast deceived me, and I was de- 
ceived [enticed] : thou art stronger than I, and hast 
prevailed ; I am in derision daily, every one mocketh 
me, Jer. xx, 7. 

546. And the Lord said, Who shall persuade [or 
deceive] Ahab, that he may go up and fall at Ramoth- 
gilead 1 And one said on this manner, and another 
said on that manner. And there came forth a spirit, 
and stood before the Lord, and said, I will persuade 
him. And the Lord said unto him. Wherewith ? And 
he said, I will go forth, and I will be a lying spirit in 
the mouth of all his prophets. And he said. Thou shalt 
persuade him, and prevail also ; go forth, and do so, 
1 Kings xxii, 20. 

547. O Lord, why hast thou made us to err from 
thy ways, and hardened our heart from thy fear ? Isa. 
Ixiii, 17. 

648. At that time Jesus answered and said, I thank 
thee, O Father, Lord of heaven and earth, because 



RCCITATION XXXI. 159 

thou hast hid these things from the wise and prudent, 
and hast revealed them unto babes. Even so, Father ; 
for so it seemed good in thy sight, Matt, xi, 25. 

549. Notwithstanding, they hearkened not unto the 
voice of their father, because the Lord would slay 
them, 1 Sam. ii, 25. 

550. And he said, Go, and tell this people. Hear ye, 
indeed, [or without ceasing,] but understand not; and 
see ye indeed, [or in seeing,] but perceive not. Make 
the heart of this people fat, and make their ears heavy, 
and shut their eyes ; iest they see with their ej^es, and 
hear with their ears, and understand with their heart, 
and convert, and be healed, Isa. vi, 9. 

551. Shall there be evil in a city, and the Lord hath 
not done it? "[or, and shall not the Lord do some- 
what?] Amos iii, 6. 

552. The secret things belong unto the Lord our 
God : but those things which are revealed belong unto 
us, and to our children for ever, that we may do all the 
words of this law, Deut. xxix, 29. 

553. The deceived and the deceiver are his. Job 
xii, 1^. 

I^OTES ON RECITATION XXXI. 

543. I the Lord have deceived that prophet~\ He is as 
certainly deceived, as though God exerted a positive in- 
fluence upon his heart for the purpose of deceivinor him ; 
but the true cause of his being deceived is, he took upon 
him the prophetic office without being sent of God. That 
this is the true exposition of this passage, see 546. 

544. Thou hast greatly deceived this people'] This text 
is corrected by Kennicott, so that it reads thus : — *j^nd 
they said, (that is, the false prophets,) Ah, Lord God^ 
thou hast ^r-eatly deceived this peopk. These words 
appear to have been uttered in view of the promises 
which God had made to the Jewish nation of peace and 
prosperity. These promises, however, were made on the 
conditions of their faithfulness ; and they proving unfaith- 
ful, the promises were not fuifilled. Hence the prophet, 
seemingly to express his astonishment at the infidelity 
aRd wick^daess of the people, exclaims, in the language 



160 BIBLICAL INSTITUTES. 

of the text, Ah, Lord God, these calamities which now are 
about to overwhelm us, could not have come upon this 
people without thy design ; and because of our wicked- 
ness thou hast promised us peace^ that thou mightest dis- 
appoint and chasten us the more. But now, instead of 
peace, we have the sword of our enemies among us^ 
taking away the lives of the people. This was said but a 
short period before the Jews were carried away captives 
by the Babylonians. 

545, Thou hast decehed me'] The root T]r\sy^ from which 
the word comes which is here rendered hast deceived, sig- 
nifies to be persuaded in a good sense, as well as to entice 
in a bad sense. So we know it is used in Gen. ix, 27, 
God shall enlarge or persuade Japheth. And that it can- 
not be used in this, or any other place in the Bible, to sig- 
nify that GoJ does actually entice a person to do wrong, 
is proved beyond controversy, by the express testimony of 
God Himself in relation to this very thing. James i, 13, 
Let no man say when he is tempted, [or enticed,] I am 
tempted [or enticed] of God ; for God cannot be tempted 
[enticed] with evil, neither tempteth [enticeth] he any 
man. See 531, 532. 

Jeremiah was persuaded and commanded by God to 
deliver those messages to the Jewish nation which were 
the occasion of the people's mocking him, and for which 
he was persecuted well nigh to death. See Jer. xxxviii, 1-6. 

546. Go forth and do so] This language is figurative, 
and the sense in which it is to be taken will be readily un- 
derstood, by considering for one moment the design of 
the prophet in the discourse in which it occurs. Ahab, 
the king of Israel, was about to proceed against the Sy- 
rians, to recover Ramoth-gilead. He and Jehoshaphat, 
king of Judah, inquired of the false prophets about it, and 
these deceivers promised them success in the undertaking. 
Micaiah, the true prophet of God, attempts to undeceive 
these deluded kings, by convincing them that there was 
really a lying spirit in the prophets to whose advice they 
had listened, and that if they followed their counsel, it 
would be to their own destruction ; and to make this ap- 
pear the more evident, and to show them the real danger 
to which they were exposed, he delivers the discourse or 
parable, of which this passage is a part; and in which he 



RECITATION XXXI. 161 

attempts to convince the king of Israel especially, that he 
was really and positively deceived by those false prophets, 
just as much so as though God had actually sent them to 
bring about his destruction. But it is conclusively evident, 
that God did not put a lying spirit into the mouths of those 
false prophets, and for the purpose of deceiving Ahab and 
Jehoshaphat, because in that case the true prophet would 
not have informed them of the fact, for this would have 
been the very means of preventing their deception by the 
false prophets, and consequently the end which it may be 
supposed God had in view in causing them to be deceived. 

547. Made us to err^ A Hebmisrn, as Dr. Clarke ob- 
serves, for Why hast thou suffered us to err. The sense 
is. Why hast thou suffered us to err from the knowledge of 
thy ways, that our hearts have become hardened from thy 
fear ? This form of speech i^ veiy frequent throughout 
the Bible. Thus, in Gen. xxvii, 37, I have made him thy 
lord ; that is, I have predicted that he will be so. Matt, 
vi, 13, Lead us not into temptation ; do not suffer us to be 
led into temptation. 

548. Thou hast hid these things'] That is, Though 
these things are not discerned by the wise and prudent of 
this world, yet, I thank thee that thou hast revealed them 
unto babes. It is well known to be a very important rule 
in understanding any language, and especially that of the 
Bible, that the different parts of a sentence, though they 
may be connected with a conjunction merely, and such as 
might be construed separately, yet they are often so very 
essentially one and the same, that w^hat is said of them 
taken together, would be misunderstood if it were inter- 
preted of each part by itself. Thus, in Rom. vi, 17, But 
God be thanked, that ye were the servants of sin, but ye 
have obeyed that form of doctrine which was delivered 
you. Now the apostle certainly does not give thanks to 
God that the persons here spoken of had been sinners, but 
rather he thanks God, that though they had been slaves to 
sin, they now obeyed, from the heart, a new master, and 
consequently were made free from sin. Hence Christ, in 
this place, gives thanks, not that the things of the kingdom 
were hidden by the appointment of God from any part of 
the human family, but that these things were revealed to 
such as were willing to know them. la Luke xix, 41, we 

14* 



162 BIBLICAL INSTITUTES. 

find the Saviour weeping over those from whom these 
things were hidden, or in other words, over such as had 
refused to know them. 

549. Because the Lord would slay them'] The Hebrew 
particle, ""S, rendered because in this text, should be ren- 
dered therefore, in the sense of /or that reason, for this is 
its meaning here, and so it is used in other places. I be- 
believed, and ['I)] therefore have I spoken. See also 
Isa. liv, 14; Jer. xviii, 12. 

550. Lest they see with their eyes'] This language is 
ironical, and it is designed to express God's displeasure 
against the Jews for their wicked stupidity in relation to 
His commands. Go and declare to this people what a 
wicked and insensible race they are. They have all the 
means for seeing My works and ways, but they do not 
perceive them so as to be profited ; and they have all 
the means necessary to hear instruction, but they are not 
any the wiser for all this. And yet they are a very wise, 
quick-sighted, and understanding people ; they hear and 
see, and know so much, they will surely be converted. 
Go now and make their heart fat, and stop their ears, and 
close their eyes, lest they become, too soon, converted. 
See other instances of this manner of speaking, in 1 Kings 
xviii, 27 ; xxii, 15. This passage is quoted by Christ, in 
Matt, xiii, 15; Mark iv, 12 ; and John xii, 40. In this 
last mentioned place, the words seem to imply that the 
hardness and blindness of the people were caused by God ; 
but a comparison of all these places with Acts xxviii, 26, 
27, will show that this is not the meaning. Passages from 
the Old Testament are not always quoted in the ]Vew 
Testament in the precise sense in which they were at first 
spoken. 

551. Shall there he evil in the city] Evil not only sig- 
nifies what is sinful and wicked, but it is used also to sig- 
nify trouble and calamity of any kind. See 2 Sam. xii, 11. 
When, therefore, the sacred writers speak of God as 
causing evil, the design is to set forth the agency by 
which He governs the world ; and this is said sometimes 
against the notion which prevailed among the Persians, 
that there were two deities, one of whom was the cause of 
all good, and the other the cause of all misery. If evil in 
the above passage, signifies any thing more than calamity. 



RECITATION XXXI. 163 

then the meaning may be, Shall there he wichedness in the 
city, and the Lord not do somewhat to correct the people 
for it ? 

552. The secret things] The word things, it will be 
observed, is not in the original of this text. The meaning 
is this. The subjects on which 1 have now been dis- 
coursing, were formerly hidden from us, but they are now 
revealed for our good, and the good of our posterity. And 
so the text is rendered by one of the most eminent Biblical 
critics : The things which were hidden with the Lord our 
God, are made manifest to us and our children, for many 
generations. 

553. Deceived and the deceiver'] God has them both at 
His disposal, and under His control. They cannot 
deceive Him. 

aUESTIONS ON RECITATION XXXL 

What is the subject of this recitation ? 

543. What is the true cause of a prophet's being deceived ? What 
is the sense of its being said, I the Lord deceived that prophet? 

544. How does this place read according to Dr. Kennicott? In 
view of what were these words u'tered ? On what conditions were 
these promises m de? Were they fulfilled? Why not? What 
may we suppose the prophet designed to express in these words? 
What views of the subject did he probably design to give ? At what 
time were these words spoken? 

545. What does the root signify from which the word comes, 
which is rendered deceived in this text ? Where is it used in a good 
sense, when it signifies to persuade or enlarge? How do you prove 
that it is not used in a bad sense in thi^, or any other place in the 
Bible, in reference to God? What was the consequence of Jere- 
miah's delivering those messages which God commanded him to 
announce to the people ? 

546. What kind of language is this ? How shall v/e best understand 
the sense which it teaches ? In what undertaking did the false pro- 
phets promise the kings of Israel and Judah success? Who was 
iVlicaiah ? What did he attempt to do? How did he attempt this? 
How does it appear that this is a parable, and that God did not actu- 
ally cause a lying spirit to actuate the false prophets mentioned here? 

547. What kind of language is this? What is the sense of this 
passage? Where else does this form of speaking occur? 

548. What is the sense of this passage? What should we ob- 
serve in order to understand the language of the Bible in many 
places, as well as any other language? Can yoii give an example 
ef such a sentence, besides this text ? For v;hat does not the apostle 
here give thasks to God? For what does he thank God? For 
what does Chri>t give thanks in this text ? What is said of the Sa- 
viour when he beheld such as refdsed to know the things which 



164 BIBLICAL INSTITUTES. 

belonged to their peace till they were hidden from their eyes ? Can 
it be true, then, tnat these things were ever hidden from the eyes of 
any by the design ur appointment of God ? 

549. What is thfi meanif'g of the Hebrew particle in this place, 
which is here rendered because? Where is it used in this sense? 
What then is the meatsing of this text? 

550. What kind of language is this? What is the design of it 
her^? What was the prophet dirci ted to declare to the people? 
How does the margin s y this peopl j heard ? And did they under- 
stand whit they heard? And were they the wi^erand better for 
what they heard and saw ? Which part of this passage appears to 
be ironical ? Can you give sorr.e other i stances of irony from the 
Bible? Can you repeat the quotaiion ( f this passage in Matt, xiii, 
15? Can you repeat that in IVJark iv, 12? What do you observe 
concernmg these words as they are quoted in John xii, 40? How 
do the words read in Acts xxviii, 26, 27? What do you infer from 
a comparison olall these places together? 

551. What are we to understand i»y evil in this, and some other 
places where this word is used ? What are we to understand when 
the sacred writers speak of God as causing evil ? See Isa. xlvii, 7. 
Against what notion is this said ? If by evil in this passage we are 
to understand any thing more than calamity, what does the text 
mean? 

552. How would this passage read without the words in italics, 
which are supplied in the text by the English translators of the 
Bible ? What does it mean ? How is it translated by an eminent 
Biblical critic? 

553. Who are the Lord's? What is mrant by this? Are not all 
bad men and evil spirits under the o rmipo ent control of God ? 

Do you think you have a better understanding of these passages 
of Scripture now than you had before? 



RECITATION XXXII. 

Miscellaneous passages considered and explained. 

554. But I will harden his heart, that he shall not 
let the people go^ Exod. iv, 21. 

555. But Sihon, king of Heshbon, would not let us 
pass by him ; for the Lord thy God hardened his spirit, 
and made his heart obstinate, that he might deliver him 
into thy hand, as appeareth this day, Deut. ii, 30. 

556. For it was of the Lord to harden their hearts, 
that they should come against Israel in battle, that he 
might destroy thsm utterly, and that they might have 
no favour, but that he might destroy them, as the Lord 
commanded Moses, Josh, xi, 20. 



RECITATION XXXII. 165 

557. He turned their heart to hate his people, and 
to deal subtilly with his people, Psa. cv, 25. 

558. And again the anger of the Lord was kindled 
against Israel, and he [Satan] moved David against 
them to say, Go, number Israel and Judah, 2 Sara, 
xxiv, 1. 

559. Will ye steal, murder, and commit adultery, 
and swear falsely, and burn incense unto Baal, and 
walk after other gods whom ye know not ; and come 
and stand before me in this house, which is called by 
my name, and say, We are delivered to do all these 
abominations? Jer. vii, 9. 

560. And they built the high places of Baal, which 
are in the valley of the son of Hinnom, to cause their 
sons and their daughters to pass through the fire unto 
Molech ; which I commanded them not, neither came 
it into my mind, that they should do this abomination, 
to cause Judah to sin, Jer. xxxii, 35. 

561. It may be they will present their supplication 
before the Lord, and will return every one from his 
evil way, Jer. xxxvi, 7. 

562. For I am with thee, and no man shall set on 
thee to hurt thee ; for I have much people in this city, 
Acts xviii, 10. 

563. The Lord hath made all things for himself: 
yea, even the wicked for the day of evil, Prov. xvi, 4. 

NOTES ON RECITATION XXXII. 

554. / 2oill harden his hearf] To understand this, and 
some other places, where God is said to have hardened 
Pharaoh's heart, a number of things must be observed : — 

(1. Pharaoh was a heathen king; and neither he, nor 
any of his people, nor indeed any of the nations around 
him, had the least knowledge of the true God. 

(2. The miracles which God wrought in Egypt by the 
hand of Moses, were designed expressly to make known 
the knowledge of the true God, not only to Pharaoh and 
his people, but to the neighbouring nations, and through- 
out the then inhabited world. See 181. 

(3. This was a most benevolent design in God ; and 



166 BIBLICAL INSTITUTES. 

the means which He used for this purpose were the most 
directly calculated to bring about such an event. 

(4. The Hebrew verbs, which are made use of to sig- 
nify the hardening of Pharaoh's heart, do not in these 
places necessarily imply a sinful disposition, pvr\y signifies 
to strenglhen^ to make firm^ bold, courageous; and this is 
the word used in this text ; I will make his heart cou- 
rageous to contend for what he considers his rights as 
king of Egypt. And God commanded Joshua to have 
the very same disposition which He here declares He will 
give to the heart of Pharaoh. Be thou strong and very 
courageous^ that thou mayest observe to do all the laiv, 
which JMoses my servant commanded thee, Joshua i, 7. 
Another word is used to designate the same disposition ; 
^l^;p, not very dissimilar to the above, as this signifies to 
be hard, tough, or terrible. 

(5. From the above considerations, it is not inconsist- 
ent to suppose that God did strengthen Pharaoh's heart, 
not in a positively sinful disposition, but to oppose what 
he thought was an encroachment on his political rights. 
The heart of any heathen king would be hardened in the 
same sense, and in the very same way. 

(6. The use which the Apostle Paul makes of the case 
of Pharaoh, in his Epistle to the Romans, confirms the 
foregoing views of this subject. The design of the apos- 
tle in writing that epistle, see 537, was to set forth the 
sovereignty of God in choosing one nation through whom 
He would reveal His will to the whole world, and also in 
fixing the conditions of salvation ; though one nation was 
not the better merely for being thus chosen, nor yet 
another nation the worse for being thus hardened or re- 
jected, as this same sovereignty opened the way for the 
salvation of all mankind of every nation. Hence, to show 
that God chooses His own means by which to make His 
power and goodness known, the apostle quotes these 
words: For the scripture s ait h unto Pharaoh, Even for 
this very purpose have I raised thee up, that I might show 
my poiver in thee, and that my name might be declared 
throughout all the earth. Therefore hath he mercy on 
whom he will have mercy, and whom he will he hardeneth, 
Rom. ix, 17. That is, God chooses the means which He 
Ithinks are the best calculated to make His saving power 



RECITATION XXXII. 167 

and goodness known ; though His conduct towards differ- 
ent nations for this purpose, does not and cannot make 
even one individual of any such nations either the better 
or the worse, merely on the account of His choosing one 
nation on whom He is said to have mercy, as He did the 
Israehtes, or His hardening or rejecting another, as He 
did the Egyptians, Edomites, and others. 

555. For the Lord thy God hardened his spirW] In 
addition to the above remarks on the case of Pharaoh, we 
may here observe farther, that such language as we find in 
this and a few other places, may be easily accounted for, 
when we consider the prevailing disposition which existed 
in all the Old Testament writers to speak of God in such 
a way as to represent Him, as He was in a peculiar 
sense, the God of the Jewish nation, and to speak also of 
the Jews so as to represent them, in a peculiar sense, 
the people of God, a people for whom the Deity felt a 
paternal and partial solicitude. They are called His 
children, His elect ; God is represented as caring for 
them, as pitying them ; He is said to be near to them, 
and they are said to be as dear to Him as the apple of 
His eye, Deut. iv, 37 ; vii, 6 ; x, 15. And to make this 
appear still more conspicuous, all other nations besides 
the Jews are represented as being aliens and strangers 
from God ; and as they were generally idolaters, so they 
are said to be God's enemies ; God is represented as 
hating them, and seeking occasions for destroying them, 
that thus He might show His great regard for His own 
people, Exod. xx, 10 ; Deut. xiv, 21 ; Isa. xh, 5 ; Deut. 
xxxii, 21. 

Hence, when it is said here that God made the heart of 
Sihon obstinate, the sacred writer informs us that God did 
this that He might show favour to His own people, in 
giving them the victory against him. There is nothing, 
neither in the text, nor in the nature of the case, nor yet 
in any part of the Bible, to prove that God caused a sinful 
disposition to exist in the heart of this king ; nor is it ne- 
cessary to suppose that there was any thing supernatural 
in the production of that disposition which he felt to oppose 
the march of the Israelites, when he found them so near 
the possession of his dominions. 

556. That they might have no favour~\ To whatever 



168 BIBLICAL INSTITUTES. 

the destruction mentioned here may refer, it is certain that 
the text does not mean that those nations whom the Is- 
raelites destroyed, never had any favour shown them from 
God ; for we learn from Gen. xv, 16, as well as the whole 
tenor of Divine Revelation, that these, as well as all other 
nations, had a space for repentance afforded them ; and if 
they abused this opportunity, and filled up the measure of 
their iniquity, it was but in justice to them, and mercy to 
others, that they should now be destroyed, without any 
favour. 

557. He turned their heart~\ He sent Moses and Aaron 
among them, to bring His people away ; and by the mira- 
cles which they performed, the more effectually to make 
known the power and goodness of the true God, the heart 
of Pharaoh and his people was turned from desiring the 
Israelites to stay in Kgypt, to oppose them, and wish them 
away. 

558. And he moved David against themi In the margin 
this text is made to read, that Satan moved David to diso- 
bey God ; and so the parallel place reads in 1 Chron. 
xxi, 1. The design in this place, and some others like it, 
seems to be to set forth, in a super-eminent degree, the 
Divine displeasure against the Jewish nation for some of- 
fence which they had committed ; and this is done in the 
same way as in other places the Old Testament writers 
magnify God's unfailing care and affection over them. 
This is done according to the manner of expressing any 
thing in the Hebrew language in the superlative degree ; 
that is, by ascribing to the thing spoken of some peculiar 
relation to God, or as being caused in some way by His 
agency. Thus the Hebrew of the following places reads. 
Gen. xxiii, 6, A prince of God; that is, a very great 
prince. I Sam. xiv, 15, ,^2 trembling of God; a very 
great commotion. Psa. xxxvi, 6, Mountains of God* 
Jonah iii, 3, Jl city great of God. 

559. We are delivered to do all these abominations'] Or 
in other words, these wicked Jews said, as an excuse for 
their abominable conduct. We are reserved to do these 
things, because God has decreed it; so we are fulfiUing 
God's decree ! 

562. For I have much people in this city'] That is, it is 
not my will that you should leave this place, though you 



RECITATION XXXII. 169 

are thus opposed, see ver. 6, for there are yet many people 
in this city who have not opposed the word which you have 
preached, but they are now waiting to hear and believe 
the Gospel, as soon as you shall preach it to thenn. 

563. Even the wicked for the day of eviV] The He- 
brew word here rendered even^ might be rendered although. 
Jehovah hath made all for himself; yea^ although the 
wicked are for the evil day. That is, God made man to 
be good, and to show forth His goodness and f lory • and 
this is true, notwithstanding men have sinned and become 
wicked, so that they have brought upon themselves an evil 
day^ and in consequence of which their end is likely to be 
misery and destruction. 

aXJESTIONS ON RECITATION XXXIL 

What is the subject of our present recitation ? 

554. What is the first consideration which may be necessary to 
aid lis in arriving at the sense of ihis and similar passa2:es ? What 
is the second ? What do not the words necessarily signify which 
are used to describe the hardening of Pharaoh's heart ? What is the 
meaning of the first one? Whon did God command to possess this 
very disposition, signified by this word ? What did God say to him ? 
In what sense is it consistent to suppose Pharaoh's heart was strength- 
ened by the mission of Moses and Aaron into Ei^y pt ? Do you sup- 
pose that the heart of any other king would be hardened, under like 
circumstances? What effect may we suppose it would have on the 
heart of the king of England, were an embassy sent from another 
nation to request him to surrender his dominion over six hundred 
tfwitsand of such as he considered his lawful subjects ? What do 
you observe concerning the use which the Apostle Paul makes of 
God's dealings with Pharaoh and the Egyptians? What was the 
design in writing the Epistle to the Romans ? For what purpose 
does the apostle quote a passage concerning Pharaoh from the Old 
Testament? What is the sense of this passage as it stands in this 
epistle ? 

555. How may we account for such language as this? By what 
terms is the relation between God and the Jewish nation represented ? 
How do the Old Testament writers speak of others who were not of 
the Jewish nation ? Where do you find su^h language ? Does what 
is said here concerning Sihon, itrply that God produced a sinful dis- 
position in his heart ? How was His opposition to the Israehtes 
excited? 

556. What is not meant in this place by some not having any fa- 
vour shown them ? What does God say of them in Gen. xv, 16? 
What <io you infer from this, as well as the whole tenor of Divine 
revelation ? What would mercy to others, and justice to them de- 
mand should be done, in case they sinned away the whole of this 
gracious opportunity ? 

557. Who were sent into Egypt to conduct away the children of 

16 



170 BIBLICAL INSTITUTES, 

Israel? How did God make His power known by them ? What 
effect did these miracles have on the Egyptians ? 

558. How does the parallel place to this text read ? Does God 
ever move people to sin ? Who does ? What appears to be the 
design in this and similar places where certain things are attributed 
to God ? How is the superlative degree often expressed in Hebrew ? 
Can you give some examples of this kind ? 

559. What crimes did the Jews, here addressed, commit ? What 
excuse did they make for their wickedness? Where did they go to 
say this? Was it not exceedingly ungrateful and blasphemously 
wicked in them to say this ? In what peculiar doctrine does it seem 
these Jews believed, or in which they affected to believe, as an ex- 
cuse for their crimes ? Is this notion of an eternal decree believed 
by any in this age of the world? May we not justly suppose that 
some sinners now excuse themselves in the same way as God says 
these Jews did? Is it a very desirable thing to bring people to be- 
lieve in the doctrine of an eternal decree ? Is it reasonable to sup- 
pose that any well informed mind really believes that one can be 
justly punished for doing precisely what God eternally decreed he 
should do ? 

560. What did those Jews do ? If God had decreed, with eternal 
and infallible certainty, that these Jews should act as they did, can 
it be true that the subject never came into God's mind that they 
would do so ? 

561. What does God say it may be the persons here spoken of 
would do? If it was really, and every way possible for them to do 
so, could there have been, when these words were uttered, any thing 
which rendered it a matter of infallible certainty that they would 
not do so ? 

562. On what account were these words spoken ? Why did Paul 
resolve to leave the city of Corinth ? What is the meaning of these 
words? 

563. For what purpose did God make all things ? Did He make 
all that He made good ? How is it that some are now wicked ? 
Does not the fact that some are now so very wicked, lead others to 
doubt whether God did make all men to be good ? Do not the words 
of this text appear designed to prevent such an idea ? 

Is there any passage in either this, or the two foregoing recitations, 
which you do not fully understand ? 



RECITATION XXXIII. 

Of man. His original state. 

564. And God said, Let us make man in our image, 
after our likeness ; and let them have dominion over 
the fish of the sea, and over the fowls of the air, and 
over the cattle, and over all the earth, and over every 
creeping thing that creepeth upon the earth, Gen. i, 26. 



RECITATION XXXIII. 171 

565. So God created man in his own image, in the 
image of God created he him ; male and female created 
he them, Gen. i, 27. 

566. And God blessed them, and God said unto 
them. Be fruitful, and multiply and replenish the earth, 
and subdue it, Gen. i, 28. 

567. And the Lord God formed man of the dust of 
the ground, and breathed into his nostrils the breath of 
life ; and he became a living soul. Gen. ii, 7. 

568. For thou hast made him a little lower than the 
angels, and hast crowned him with glory and honour, 
Psa. viii, 5. 

569. Lo, this only have I found, that God hath made 
man upright ; but they have sought out many inven- 
tions, Eccles. vii, 29. 

570. And have put on the new man, which is re- 
newed in knowledge after the image of him that created 
him. Col. iii, 10. 

571. And be renewed in the spirit of your mind; 
and that ye put on the new man, which after God is 
created in righteousness and true holiness, Eph. iv, 23. 

572. Therewith bless we God, even the Father, and 
therewith curse we men, which are made after the 
similitude of God, Jas. iii, 9. 

573. But I fear, lest by any means, as the serpent 
beguiled Eve through his subtilty, so your minds should 
be corrupted from the simplicity that is in Christ, 
2 Cor. xi, 3. 

NOTES ON RECITATION XXXIII. 

564. In our ima^e'] This is certainly a comprehensive 
phrase, and it is evidently used in the Bible in more than 
one sense. Here it signifies, (1. Those intellectual and 
moral properties of the human soul, with which man was 
at first created. He was endowed with the faculties of 
will, reason, judgment, and intelligence ; these faculties 
were pure and good, they were like the nature of Him who 
created them ; so that the very constitution of man's ex- 
istence was not only free from sin, from evil of every 
imaginable kind, but it was positively good and holy. 



172 BIBLICAL INSTITUTES. 

(2. This phrase signifies that degree of excellencct prece- 
dency, and dignity with which man was blessed at his first 
creation ; a superiority which placed him at the head, and 
gave him the dominion over all irrational creatures. This 
was not lost by sin, as we find the sacred writers speaking 
of it as still retained after the fall, Gen. ix, 6. 

It is the opinion of many learned men, that the plural 
forms of the nouns and pronouns, which occur in this and 
many other places in the Old Testament, were used pur- 
posely by the inspired writers to set forth the doctriqe of 
a trinity of persons in the Godhead. 

565. So God created mmi] DTX, adam^ is here used as 
a collective noun, for the race of mankind in general ; it 
is also used as the proper name of the first man, Mam. 

567. The breath of life] Or the breath of lives, for the 
word here rendered life is in the plural. From this, as 
well as many other places in the Bible, it is conclusively 
evident, that the body made out of dust is one thing, and 
the soul breathed into this body by the inspiration of God, 
is another. 

568. Jlnd crowned him with glory and honour] He en- 
joyed his Maker's favour and approbation, and held com- 
munion with the infinite God ! The word here rendered 
angels, is D'ri^x, Goc/s, or God. Man was made a little 
less than God. 

569. Made man upright] When he first came from 
the hand of his Maker he was correct and right in the use 
of all his faculties ; he was righteous, holy in all the dis- 
positions of his heart. But he has sinned, and sought out 
many false ways. 

570. Renewed in knowledge] Hence it is probable, 
that knowledge was a constituent part of that image of 
God in which man was originally created. His know- 
ledge of God, as well as most other things, was intuitive, 
and given with the first consciousness of his own being. 

571. In righteousness and true holiness] This certainly 
refers to the account, 564, which Moses gives of man's 
original creation in the image of God. This express de- 
claration of the apostle ought to settle the question for 
ever in the minds of all who receive the Scriptures as 
the rule of their faith, as to the moral nature of man when 



RECITATION XXXIII. 173 

he was brought into being, and before the actual exer- 
cise of any of the faculties with which he was created. 
He then had a knowledge of God and his duty ; and then, 
the unerring word informs us, he was free from sin, and 
positively holy. 

572. Jlfter the similitude of God'] Another reference 
to the language of Moses considered above. Man was 
made in God's moral image ; but by sin this image was 
lost ; yet enough of man's original dignity and superiority 
is still retained, so far as the form of his person and the 
powers of his mind are concerned, to entitle him to this 
dignified appellation. 

573. From the simplicity] 'Or d'Tr'XoV/)^, sincerity ^ 'purity 
of mind, which you have in Christ. The mind of Eve 
before she listened to the deceiver was innocent and holy. 
From this and the foregoing passages, it is evident that 
the mind of man was not only innocent at its creation, 
but it was possessed of positive purity, the nature of God. 

aUESTIONS ON RECITATION XXXIII. 

What is the subject of the present recitation ? 

564. Who made man ? What did He say when He was about 
to make him ? What is the first meaning attached to this phrase^ 
" the image of God," here ? With what faculties was man made ? 
What was the nature of these faculties? What do you observe 
concerning the nature of man's constitution at the time when he was 
first brought into conscious existence ? In what other sense are we 
to understand the phrase " the image of God?" How was man dis- 
tinguished by this superiority ? Was this lost in the fall? How 
does this appear ? Do you observe any thing peculiar in the phra^ 
seology of this passage ? What is the opinion of many learned men 
concerning this fact ? 

565. How did God create man? For what is the word adam used 
here ? From what pair have all the human species sprung, which 
have overspread the world since the creation? 

566. What did God do for Adam and Eve after Ele had brought 
them into existence ? What is implied in God's blessing them ? 

567. Out of what was man formed 1 Is not this a most humiliat- 
ing consideration? Is it not one which should occupy the minds of 
men more than it does? What will finally become of these bodies 
made out of dust ? What did God breathe into man's body after it 
was formed? What may we infer from the distinction w^hich is 
made here between the body and the lives breathed into it ? 

568. What is meant by man's being crowned with glory and ho- 
nour? A little less than whom was man made? 

569. How did God make man ? What is meant by this ? Has 
man retained that original righteousness ? What has he done ? 

570.. What have Christians put on? In what are they renewed ? 
15* 



174 BIBLICAL INSTITUTES. 

Does not the renewing of man in knowledge seem to imply that it 
is a restoration to something possessed before, and which has been 
lost? What kind of knowledge was that in which man was created? 
To what does this knowledge extend? 

571. In what are Christians renewed besides knowledge ? In what 
respect is the heart of a true believer created anew after the image 
of God ? To what does the apostle refer in these words? What 
was the nature of man after he came into conscious existence, and 
before the actual exercise of any of his faculties ? Is it not absurd 
to suppose, as some do, that man had no moral nature before he 
acted ? If man had no moral nature before he acted, can you tell 
how he could be capable of moral actions ? 

672. With what do we bless God, and curse men? After what 
similitude was man made? In what sense was this similitude lost 
by the first sin ? In what sense is it still retained ? 

573, Through what means did the serpent beguile Eve ? What 
did the apostle fear? What is meant by the simplicity mentioned 
here ? What important fact is proved from this, and other passages 
of Scripture ? 

What should be our feelings on comparing the present condition 
of tho world with the primitive state of man, described in this recita- 
tion? Can you mention some interesting reflections, which are sug- 
gested by the account the Bible gives of the primeval innocence of 
Adam and Eve ? 



RECITATION XXXIV. 

The moral law of God. Its nature and curse. 

574. For we know that the law is spiritual, Rom. 
vii, 14. 

575. Wherefore the law is holy ; and the command- 
ment holy, just, and good, Rom. vii, 12. 

576. Therefore by the deeds of the law, there shall 
no flesh be justified in his sight ; for by the law is the 
knowledge of sin, Rom. iii, 20. 

577. For when the Gentiles, which have not the 
law, do by nature the things contained in the law, 
these having not the law, are a law unto themselves ; 
which shew the work of the law written in their 
hearts, their conscience also bearing witness, and their 
thoughts the mean while accusing, or else excusing 
one another, Rom. ii, 14. 

578. For as many as have sinned without law, shall 
also perish without law ; and as many as have sinned 
in the law, shall be judged by the law, Rom. ii, 12. 



RECITATION XXXIV. 175 

579. Cursed is every one that continueth not in all 
things which are written in the book of the law to do 
them, Gal. iii, 10. 

580. And the Lord God commanded the man, say- 
ing, Of every tree of the garden thou mayest freely 
eat ; but of the tree of knowledge of good and evil, 
thou shalt not eat of it ; for in the day that thou eatest 
thereof thou shalt surely die, [or dying thou shalt die,] 
Gen. ii, 16. 

581. Christ hath redeemed us from the curse of the 
law, being made a curse for us, GaL iii, 13. 

582. Cursed be he that confirmeth not all the words 
of this law to do them. And all the people shall say. 
Amen, Deut. xxvii, 26. 

583. For verily I say unto you. Till heaven and 
earth pass, one jot or one tittle shall in no wise pass 
from the law, till all be fulfilled. Matt, v, 18. 

584. Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. 
This is the first and great commandment. And the 
second is like unto it. Thou shalt love thy neighbour 
as thyself. On these two commandments hang all the 
law and the prophets. Matt, xxii, 37. 

585. And it is easier for heaven and earth to pass, 
than one tittle of the lavv to fail, Luke xvi, 17. 

586. For whosoever shall keep the whole law, and 
yet offend in one point, he is guilty of all, James ii, 10. 

587. And it shall come to pass, that whosoever will 
not hearken unto my words which he shall speak in 
my name, I will require it of him, Deut. xviii, 19. 

588. Behold, thou requirest truth in the inward 
parts, Psa. Ii, 6. 

NOTES ON RECITATION XXXIV. 

574. The law is spiritual'] That rule of action which 
God has revealed to the world, and which all men in 
every condition of life are bound to obey, not only relates 
to the outward actions, but to the thoughts, motives, and 
purposes of the heart. By this law all the desires and 
dispositions of the mind must be regulated, as its design 



176 BIBLICAL INSTITUTES. 

is to preserve all those upon whom it is imposed holy and 
spiritual, like its infinite Author. 

575. The law is holy'] The law of God is but another 
word for the will of God : it is a perfect likeness of the 
Divine nature ; it is holy, eternally holy, and leads to 
holiness itself. It is just ; it comes from the God of in- 
finite justice ; and its claims on all intelHgent beings are 
supported by the dictates of eternal right and reason. And 
so also it is good, because it is an act of infinite goodness 
for God to make known such a rule for the conduct of 
His creatures, and because it invariably promotes the 
good of such as obey it. It promotes the good also of 
such as do not obey its dictates, inasmuch as it secures 
these as well as others from suffering what would be un- 
just and wrong, even though they may be doomed to 
endure its endless curse. 

576. JS*o flesh be justified'] That is, the moral law of 
God is the rule of action ; but, as all have sinned, obedi- 
ence to its demands now cannot be the condition of our 
justification. Hence as this law is the rule by which we 
must determine what is right and what is wrong, so we 
obtain a knowledge of sin, and see our need of justifica- 
tion by faith in Christ Jesus, who is the end of the law, 
or through whom we may fulfil the law, and be saved 
from the penalty which it inflicts on the transgressor. 

577. Which have not the law] The apostle here speaks 
of the recorded and written law of God, contained in the 
Scriptures. See Recit. v. With this law the Gentiles 
were never favoured till after the advent of Jesus Christ. 
But, even the Gentiles, the whole heathen world, in all 
the darkness with which they were surrounded — even 
these were not left without some knowledge of God's 
will ; for God communicated this knowledge to them by 
the agency of His Spirit on their hearts. Hence, it is 
said, Christ is the true light, enhghtening every man com- 
ing into the world. 

Their conscience also hearing vntness] The term con- 
science is used to signify that faculty of the human mind 
by which the law, or the knowledge of God's will, is re- 
ceived to the understanding, and by which its obligations 
are felt. We read, 1 Tim. iv, 2, of some whose con- 
science is seared, as with a hot iron ; by which we learn 



RECITATION XXXIV. 177 

that this faculty in the soul, by a continued course of 
infidelity and sin, may be so fearfully hardened, and the 
mind so left without spiritual light, as to be destitute of all 
correct moral feeling. 

578. Sinned in the law'] The Jews were favoured 
with the written law, ver. 7 ; and according to this law 
they must be judged : but the Gentiles, all the heathen 
who have not been enlightened by this law, cannot be 
judged by it. 

580. The Lord God commanded the man"] He enjoined 
upon man, in his state of innocence, the rule of his 
conduct, and which he was able, and every way obli- 
gated perfectly to obey. The penalty or curse, which 
would follow his disobedience, was at the same time made 
as fully known to him as the rule of his obedience. In 
dying thou shalt die : thou shalt die ; be separated from 
my favour, and soul and body shall die. That the death 
threatened here was to be endless in its duration, see 
below. 

581. Christ hath redeemed us from the curse of the 
laiv] This Christ did, according to the promise of God^ 
mentioned and explained, 383, which was made to Adam 
and in behalf of all his posterity, soon after he disobeyed 
the above, 580, command. Now the curse of the Divine 
law, called death in the above text, is either the punishment 
demerited by sin, and which will render all such as suffer 
it more unhappy finally and eternally than they would be 
without it ; or, it is simply the limited consequence, which 
every sinner endures for his good, and which renders all 
who suffer it better and more happy in the end than they 
could be without it. From which, it follows undeniably : 
(1. That, if the curse of the Divine law is endless punish- 
ment, then the death of Christ, by which He has opened 
the way for man to escape from it and be saved, is a most 
glorious and unexampled display of God's love for the 
world, inasmuch, as without the death of Christ, no soul 
could in any way be saved. (2. But if the curse of God's 
law be merely something which every sinner must and 
does suffer positively in his own person, and for his own 
good, then the curse of God's law is in reality a blessing ; 
and Chrigt has done the world no favour, but rather a 
curse, in redeeming men from the infallible necessity of 



178 BIBLICAL INSTITUTES. 

suffering it ; seeing all sinners must suffer this curse for 
their good, or never be saved ! 

683. Till all be fulfilled] The law of God is eternal, 
unchangeably the same. It cannot be altered nor lessened 
down in its claims to suit the ever-varying views and feel- 
ings of men. Its claims and its penalty are sanctioned 
by the nature and attributes of the infinite God, and nei- 
ther can be altered by the views which men may entertain 
of them. 

684. All the law'] In so small a compass, and in so 
few words, does God comprise the whole of His will con- 
cerning all created intelligencies. Love to God, which 
leads us to obey Him ; love for ourselves, which leads us 
to do right in every thing ; and love for our fellow men, 
which leads us to do as we would be done by, is the ful- 
filling of God's law. 

688. Truth in the inward parts] God requires that we 
should have a good heart, as well as an outwardly correct 
life ; a heart, in which there exists no anger, nor pride, 
nor love of the world, nor any other evil passion. 

aUESTIONS ON RECITATION XXXIV. 

What is the subject of our present recitation? 

574. What is meant by the moral law of God ? What does the 
apostle say of its nature ? What does he mean by this ? What is 
its design? 

575. With what is the term ** law of God," synonymous? Of 
what is it a perfect likeness? What is meant by its holiness? 
What by its justice ? What by its goodness ? How does it pro- 
mote the good of such as do not obey it? 

576. Can any be saved on condition of their performing the deeds 
of the law ? Why not? How do we obtain a knowledge of sin ? 
Who is the end of the law ? How are we saved from the penalty 
of the Divine law? 

577. With what law were the heathen never favoured till after 
the coming of Christ ? What law did God give them instead of this? 
How was this law communicated to them ? Do you remember any 
thing said about this in the first chapter of St. John ? What is 
meant by conscience? Is there any danger of losing this faculty? 
How may it be lost? What does the Apostle Paul say of such? 
What must be the condition of such, whose consciences are seared, 
as with a hot iron ? What do you suppose this figure alludes to, as 
to searing the conscience ? Does not every sin, which the sinner com- 
mits, serve to render his heart less and less susceptible of good im- 
pressions ? Must not a continuance in sin be a state of imminent 
danger ? Have you given your heart to God? 

578. What is that law without which some nations sin? May 



RECITATION XXXIV. 179 

such perish, who have not the written law of God ? Must it not 
then be a very desirable thing to furnish the whole world with the 
Bible? Have you done your duty in aiding those who are now la- 
bouring to spread the Holy Scriptures throughout the world ? May 
such perish who have the written word to read ? What must we do 
to be saved more than to study the Bible ? Whose condemnation 
will be the most aggravated among those who are lost, such as had 
the Bible, and a knowledge of the written law, or those who died 
without these advantages ? 

579. Against whom is the curse of God's law denounced ? 

5S0. What was enjoined upon man in his state of innocence? 
What was made known to him also at the same time ? In what 
words was this penalty expressed? What was implied in this 
death ? 

581. From what has Christ, by His death, opened the way for our 
escape ? According to what promise did Christ do this ? What is 
the curse of the Divine law ? What effect does it have on such as 
actually suffer it? Will there be an end to the misery of such as 
actually suffer this curse? "What do you observe concerning the 
death of Christ to make it possible for man to be saved from the 
curse of God's law ? If all sinners do actually suffer the curse of 
God's law for their good, how can it be said that Christ has redeem- 
ed us from it? If it is only for the sinner's good that he is punished, 
how can this punishment be called a curse 7 Has Christ conferred 
any favour upon man by redeeming him from that which it is posi- 
tively for his good to suffer? If sinners are punished all they de- 
serve for their sins, and are yet made happy in eternity, from what 
does Christ save them? 

582. What is said of such as oppose the observance of God's 
law ? What shall the pious say as to the curse which comes upon 
them ? 

583. What is the meaning of this passage ? 

584. What is the first and great commandment ? What is the 
second ? What does the love of God lead us to do ? What does the 
right kind of love for ourselves lead us to do ? What does the love 
of our neighbour influence us to do? What is fulfilled in keepinjg 
these two commandments? If the heart be filled with the love of 
God, v/ill there be any room in it for the love of sin and the world ? 

585. What is meant by these words ? 

586. Is not one as really guilty before God, who commits one sin 
against Him, as he who commits many ? How does this appear ? 

587. Is not the word which is spoken by God's direction, of as 
much authority as if God spoke it Himself? What will He require 
of such as refuse to obey His word ? Are you striving to obey it ? 

588. What does God require that we should have in our hearts ? 
What is meant by truth in the heart ? 

Should we not fear and tremble in view of God's law ? How 
should one feel who is exposed to its penalty ? Are you exposed to 
suffer it ? 



180 BIBLICAL INSTITUTESe 

RECITATION XXXV. 

The fall of man. Its consequences. 

590. And when the woman saw that the tree was 
good for food, and that it loas pleasant to the eyes, [or 
a desire,] and a tree to be desired to make one wise, 
she took of the fruit thereof, and did eat; and gave - 
also unto her husband with her, and he did eat, Gen. 
iii, 6. 

591. Wherefore as by one man sin entered into the 
world, and death by sin ; and so death passed upon all 
men, for that all have sinned, Rom. v, 12. 

592. For the wages of sin is death ; but the gift of 
God is eternal life through Jesus Christ our Lord, 
Rom. vi, 23. 

593. For if through the offence of one, many be 
dead, much more the grace of God, and the gift by 
grace, which is by one man Jesus Christ, hath abounded 
unto many, Rom v, 15. 

594. Having the understanding darkened, being 
alienated from the life of God through the ignorance 
that is in them, because of the blindness [or hardness] 
of their heart, Eph. iv, 18. 

595. Who being past feeling, have given themselves 
over unto lasciviousness, to work all uncleanness with 
greediness, Eph. iv, 19. 

596* And deliver them who, through fear of death, 
were all their life time subject to bondage, Heb. ii, 15. 

697. For all his days are sorrows, and his travail 
grief; yea, his heart taketh not rest in the night, Ec- 
cles. ii, 23. 

598. All flesh shall perish together, and man shall 
turn again unto dust, Job xxxiv, 15. 

599. Man that is born of a woman is of few days, 
and full of trouble. He cometh forth like a flower, 
and is cut down ; he fleeth also as a shadow, and con- 
tinueth not. Job xiv, 1. 

600. Unto the woman he said, I will greatly multi- 
ply thy sorrow and conception ; in sorrow shalt thou 



RECITATION XXXV. 181 

bring forth children ; and thy desire shall be to thy 
husband, [or subject to thy husband,] and he shall 
rule over thee, Gen. iii, 16. 

601. And unto Adam he said. Because thou hast 
hearkened unto the voice of thy wife, and hast eaten of 
the tree whereof I commanded thee, saying, Thou 
shalt not eat of it ; cursed is the ground for thy sake ; 
in sorrow shalt thou eat of it all the days of thy life, 
Gen. iii, 17. 

602. Thorns also and thistles shall it bring forth [or 
cause to bud] to thee ; and thou shalt eat the herb of 
the field. Gen. iii, 18. 

603. In the sweat of thy face shalt thou eat bread, 
till thou return unto the ground, for out of it wast thou 
taken ; for dust thou art, and unto dust shalt thou re- 
turn. Gen. iii, 19. 

604. For we know that the whole creation groaneth 
and travaileth in pain together until now, Rom. viii, 22. 

605. Behold, I was shapen in iniquity ; and in sin 
did my mother conceive me, Psa. li, 5. 

NOTES ON RECITATION XXXV. 

590. Tooh of the fruit thereof '\ As to this act by which 
sin was introduced into the world, it is sufficient for 
us to know, that it was a violation of an express command 
of God ; a command which He certainly enjoined upon 
the first human pair as a test of their fidelity to Him who 
had given them their existence. It was His right to pro- 
hibit the use of a certain kind of fruit ; and the goodness 
of God is just as much exhibited in that prohibition, as it 
was in any of the numerous privileges which He conferred 
upon them. It is one of the greatest privileges which man 
can, or ever did enjoy, when he has an existence, in which 
he may obey the commands and prohibitions which his 
Maker enjoins upon him. 

591. By one man sin entered into the world] Three 
things are distinctly stated here. (1. That all men came 
into the world in a state of sin. (2. In consequence of 
this sinful state, death has passed upon all men. The 
death here spoken of is the curse of the Divine law, inas- 

16 



182 BIBLICAL INSTITUTES. 

much as it is that death from which Christ delivers man 5 
or, in other words, Christ suspends the actual infliction of 
this death upon all men, so that all who come into a state 
of probation may have an opportunity of being saved from 
it. Children who do not live to commence a state of pro- 
bation are saved unconditionally from suffering this death, 
by the virtue of Christ's blood, which taketh away the sin 
of the world. (3. All men came into the world in this 
state of spiritual death, in consequence of the fiist sin of 
Adam and Eve. 

592. Wages of sin is deatJi] All who, being spiritually 
dead, commit actual sin against God, thereby expose 
themselves to the sufferance of eternal death ; because 
there is no other kind of death which a sinner can suffer 
as a punishment for sin. 

693. Through the offence of o?ie] All are involved in a 
state of spiritual death by the sin of Adam and Eve. But 
the grace of God has provided a remedy for this death, so 
that no one is or can be condemned on this account 
merely. See John iii, 19. 

594. Having the understanding darkened"] They shut 
out the light of God from their minds ; they refused the in- 
struction which He offered them ; hence they became 
more and more ignorant, till their minds were wholly 
alienated from the favour and knowledge of God. 

595. Past feeling] They were past all sense of guilt, 
and hardened in a course of sin. In such a state it was 
utterly and absolutely impossible for them to suffer the 
punishment demeiited by their guilt. They appear to have 
been reserved as monuments of God's displeasure, for the 
warning and benefit of others. 

596. Fear of death] All men naturally fear and dread 
the thought of dying. From this fear, however, the sanc- 
tified heart is delivered, and many have rejoiced and tri- 
umphed in the very jaws of terror's king. 

601. Cursed is the ground for thij sake] The sterility 
of the earth, and the noxious weeds and plants which it 
shall cause to bud to thee, and the whole of thy posterity, 
shall serve as a constant monition of my displeasure 
against the sin which thou hast committed. 

604. The whole creation] The whole world of mankind 
are in a state of sin, afflicted and pressed down with sor- 



RECITATION XXXV. 183 

row. Some the Gospel has already saved, and it is 
Heaven's design that it shall yet be preached to both 
Jews and Gentiles, for whose deliverance God has made 
abundant provision. See Matt, xxviii, 19, 20 ; Mark xvi, 
15 ; Col. i, 23. 

605. In sin did my mother conceive me] Or rather, 
With a sinful nature I was born, yea, in my mother's 
womb I was possessed of it; so this text is rendered in 
**Flatt and Storrs' Course of Biblical Theology." It is 
most evident that David is here speaking of that sinful 
nature which he brought into the world with him, and 
which led him to sin against God. A similar phrase oc- 
curs in John ix, 34, They answered and said unto him, 
Thou wast altogether born in sins, and dost thou teach 
us ? That is, You were certainly born in a sinful state, 
as is proved by the bodily infirmity under which you have 
suffered ; and hence you are not now fit to instruct us. 

aUESTIONS ON RECITATION XXXV, 

What is the subject of our present recitation ? 

590. What do you observe concerning the act by which sin was 
first introduced into the world? What was God's design in giving 
this command ? How does it appear to have been God's right to 
prohibit the eating of a certain kind of fruit ? Would the goodness 
of God have been any more conspicuous towards the first man and 
woman, if He had given them no rule by which to live? What 
would the condition of men now be, if all men were without any law ? 
What may we suppose the condition of angels in heaven would be 
without soivie kind of responsibility ? What is it said the woman 
did ? What is one of the greatest blessings which man can enjoy? 

591. WMiat is the first thing stated here worthy of notice? What 
is the seconai? To what death are such exposed who commit actual 
sin against God? How are children, who die before they commit 
actual sin, saved ? Why is not the penalty immediately inflicted on 
all who knowingly commit sin against God? What is the third 
thing here worthy of notice 1 

592. What is the wages rf sin ? With what is the death men- 
tioned in this place contrasted ? Does Christ save any from temporal 
death ? What other death is there which any can suffer, as a pun- 
ishment for sin, who are now already spiritually dead ? If natural 
or temporal death be not the punishment of actual sin, seeing the 
righteous and infants die, as well as the wicked, then what is 
that death to which all who are now spiritually dead must be ex- 
posed ? Do you know of any fair way of avoiding the force of this 
conclusion ? 

593. By what cause are all human beings involved in a state of 
sin and spiritual death ? Is any one now condemned on this account 
merely? What is the ground of man's condemnation? By whom 



184 BIBLICAL INSTITUTES. 

has the way been opened for all men to be saved from sin and all its 
consequences ? 

594. What do yon observe as to the understanding of sneh as have 
not saving; faith in Christ? From what are such alienated? By 
what means ? What is the state of their hearts? 

595. Wh«u must be the rr^oral condition of such as are past feel- 
ing? What is meant by their being past feeling? For what pur- 
pose do such appear to be menticned here? Must not sin be most 
dreadful and heinous in the sight of God ? To what had the persons 
mentioned htre given themselves over? Can the wretchedness of 
such a state be easily imagined? 

596. What is naturally feared and dreaded by all men? Do 
you not knov/ this by experience ? To what other parts of creation 
does this fear extend ? How may we be saved from this fear ? Are 
you thus saved ? 

597. What character is here described ? What is said of the days 
of such ? Wha( of their nights ? 

598. What solemn truth is stated here? Should we not be hum- 
bled in consideration of this truth ? 

599. What is here said of man ? Is this true of all men ? What 
is meant by this languai^e ? 

600. On what account was this said of the woman? Was not the 
introduction of sin into this world one of the greatest events that ever 
has happened to the world of mankind? What other great event 
has transpired through the instrumentality of a woman? See 644, 
Does nn the last event counterbalance the other? 

601. What works does God declare the earth shall put forth as 
evidence of His displeasure against sin? How is man doomed to 
eat of the earth ? 

602. Of what was man at first permitted to eat? Was this per« 
mission afterwards extended to animal food ? See Gen. ix, 3. 

603. What awful sentence is here pronounced on man? How 
should it effect us when we think of the care and toil to which we 
are subjected ? 

604. What agreement in sentiment do you observe between this 
place and 603 above ? 

605. Of what is the psalmist speaking here? Where ^ a similar 
phrase found ? What do we learn from these and the uke expres- 
sions? 



RECITATION XXXVI. 

Human depravity^ marCs weakness and insufficiency. 

606. And God saw that the wickedness of man was 
great in the earth, and that every imagination [or the 
whole imagination, or every purpose and desire] of the 
thoughts of his heart, was only evil continually, Gen. 
vi, 5. 

607. And it came to pass, when he heareth the 



RECITATION XXXVI. 186 

words of this curse^ that he bless himself in his heart, 
saying-, I shall have peace, thousrh I walk in the imagi- 
nation [or stubbornness] of mine heart, to add drunk- 
enness to thirst, Deut. xxix, 19. 

608. But they hearkened not, nor inclined their ear, 
but walked in the counsels and the imagination [or 
stubbornness] of their evil heart, and went backward, 
and not forward, Jen vii, 24. 

609. What is man that he should be clean ? and he 
which is born of a woman, that he should be righteous 1 
Behold, he putteth ho trust in his saints ; yea, the 
heavens are not clean in his sight; how much more 
abominable and filthy is man, which drinketh iniquity 
like water 1 Job xv, 14. 

610. The fool hath said in his heart. There is no 
God. They are corrupt ; they have done abominable 
works ; there is none that doeth good, Psa. xiv, 1. 

611. O Jerusalem, wash thine heart from wicked- 
ness, that thou mayest be saved ; how long shall thy 
vain thoughts lodge within thee ? Jer. iv, 14. 

612. The heart is deceitful above all things, and des- 
perately wicked ; who can know it ] Jer. xvii, 9, 

613. For out of the heart proceed evil thoughts, 
murders, adulteries, fornications, thefts, false witness, 
blasphemies. Matt, xv, 9. 

614. For from within, out of the heart of men, pro- 
ceed evil thoughts, adulteries, fornications, murders, 
thefts, covetousness, wickedness, deceit, lasciviousness, 
an evil eye, blasphemy, pride, foolishness, Mark vii, 21. 

615. And even as they did not like to retain God in 
their knowledge, God gave them over to a reprobate 
mind, to do those things which are not convenient, 
Rom. i, 28. 

616. Being filled with all unrighteousness, fornica- 
tion, wickedness, covetousness, maliciousness ; full of 
envy, murder, debate, deceit, malignity; whisperers, 
Rom. i, 29. 

617. Backbiters, haters of God, despiteful, proud, 
boasters, inventors of evil things, disobedient to parents^ 
Rom. i, 30. 

16* 



186 BIBLICAL INSTITUTES. 

618. Without understanding, covenant breakers, 
without natural affection, implacable, unmerciful, Rom. 
i, 31. 

619. Who knowing the judgment of God, that they 
which commit such things are worthy of death, not 
only do the same, but have pleasure in them that do 
them, Rom. i, 32. 

620. Among whom also we all had our conversa- 
tion in times past in the lusts of our flesh, fulfilling the 
desires [or wills] of the flesh and of the mind ; and 
were by nature the children of wrath, even as others, 
Eph. ii, 3. 

621. And you hath he quickened who were dead in 
trespasses and sins, Eph. ii, 1. 

622. For I know that in me, (that is, in my flesh,) 
dwelleth no good thing ; for to will is present with me ; 
but how to perform that v\'hich is good I find not, Rom. 
vii, 18. 

623. For that which I do, I allow not ; for what I 
would, that do I not ; but what I hate, that do I, Rom. 
vii, 15. 

624. O wretched man that I am ! who shall deliver 
me from the body of this death ? [or this body of death ?] 
Rom. vii, 24. 

625. Because the carnal mind is enmity against 
God ; for it is not subject to the law of God, neither 
indeed can be, Rom. viii, 7. 

NOTES ON RECITATION XXXVI. 

606. Only evil continually^ Here is the picture given 
by the infinite God of an unsanctified heart! (1. The 
wickedness of men was great, and exceedingly multiplied 
in the earth. (2. All this wickedness sprung from a cor- 
rupt heart. (3. Every thing in the heart, all its thoughts, 
desires, and purposes, were evil, and wickedness. (4. 
The heart was nothing but wickedness and corruption, 
without any mixture of goodness. (5. The thoughts, 
desires, and purposes of the heart were evil, and nothing 
but evil, without any interruption ! (6. All this was 
affirmed of man in the golden age of the world, very soon 
after he came from the hands of his Maker! 



RECITATION XXXVI. 187 

607. Stubbornness of mine hem^t'] The human heart 
will melt and bend, many times, under the thought of 
mere imaginary happiness or misery ; when, at the same 
time, it will remain rigidly stiff and unyielding to the 
claims of eternal reason, and the dictates of infinite 
mercy ! 

609. Drinkeih iniqtdty like ivater~\ It is not enough 
for vain, wicked man to commit sin ; but, such is the in- 
herent disposition of his heart, that he hungers after ini- 
quity ; and as the thirsty soul slakes his raging appetite 
with water, so man drinketh iniquity. For having such a 
propensity merely when we come into conscious being, 
we are not condemned ; but we are condemned for indulg- 
ing it — for not using the means which God has provided 
to counteract, and save us from it. 

610. JYone that doeth goocf] There are none born into 
the world who are in a state of purity, or who are free 
from depravity. Unsaved from this state, there is no one 
that doeth good ; all is corruption and sin. This must be 
the sense of this place, inasmuch as we know that it is 
not true, that such do no good who have been justified 
and saved by the grace of God, and who walk in all His 
commandments and ordinances blameless. 

611. Vain thoughts'] Those thoughts are vain and 
wicked, which are indulged with delight on sinful and for- 
bidden objects ; or which are caused and indulged by the 
gratification of unholy desires and affections in the heart. 
To be tempted, or to have an evil thought suggested to 
the mind, merely, is not sin ; it becomes sin when we 
indulge it. 

612. Desperately ivicked'] Such is the inherent dark- 
ness and deceitful working of the human heart, that even 
its possessor, however wise and well informed in other 
things, cannot know and realize its weakness and 
insufficiency, without the supernatural illumination of the 
grace of God. 

615. They did not like to retain God in their knoW' 
ledge'] This is said of the wisest, and some of the very 
best heathen who ever lived. In their very best estate 
they manifested no disposition to retain God in their know- 
ledge. Some knowledge of God they did have, because 
through the utter darkness and imbecility of their hearts 



188 BIBLICAL INSTITUTES. 

the Spirit of God shined ; but this knowledge they rejected. 
Hence they were justly given over to an unbelieving, un- 
discerning mind. 

616. Whisperers'] This seems to be a name which the 
apostle very justly gives to those smooth-tongued, softly- 
spoken, tattling backbiters, who love to tell of their neigh- 
bours' faults, while they wtterly neglect their own, 

619. Have pleasure in them that do them'] They knew 
the law which God had revealed to them, and by which 
their lives should be regulated ; and they knew, that, ac- 
cording to this law, such as did these things, were every 
way worthy of death ; and yet they approved them, had 
pleasure in them, and did the same themselves. 

620. By nature the children of %vrath] That is, the 
very constitution of our nature with which we were born, 
was impure, even as others; just the same nature as that 
with which all men are born into the world. See 605. That 
<pv(rsi, by nature^ is used in this sense here, is evident from 
the manner in which this same phrase is used in Gal. ii, 
15. And in this sense it is used by some of the best 
Greek writers. So Aristotle, when he says, tt] cpvcfsi ^rpo- 
Tspov, *''' first in nature;^'' and Demosthenes also uses this 
word in the same way, when he says, " All men are by 
nature prone to listen with pleasure to invectives and ac- 
cusations.^^ Dem. Or. de Cor. 

622. To ivill is present with me] So here we have the 
case of one man, at least, who possessed both natural and 
moral ability to change his own heart, or to be converted ; 
but all to no purpose, without the grace of God. He 
himself tells us plainly, that he had actually proceeded as 
far as he could go in the use of his own unassisted natU' 
ral and 77ioral abiliiy, toward his own conversion to God. 
And who can tell but thousands of others, who have been 
taught to believe that the moment they loill to be con- 
verted, they are converted, are now (unlike the person 
here speaking, indeed, when he exclaims, wretched 
man that I am !) blessing themselves with an infalHble 
hope of heaven! 

623. What I icoidd, that do I not] I have a will to do 
that which I have no power to do, without the grace of 
God. If this was said by one who was really converted 
to God, and with the design of describing the state of one 



RECITATION XXXVI. 189^ 

truly born of the Spirit, can any one tell wherein such a 
heart differs, in its wretchedness and inability, from ano- 
ther, who never was converted by Divine grace ! 

624. Wretched man that I am'] So every awakened 
sinner feels and exclaims, when he sees the corruption 
and depravity of his own heart, and finds that he has no 
power, either natural or moral, to free himself from it. 
Hence his first inquiry is. Who will help me ? who will 
deliver me ? He knows he cannot change his heart, nor 
better his condition merely by willing to do it. He knows 
God must help him, or all is lost for ever ! 

• 

aUESTIONS ON RECITATION XXXVL 

What is the subject of this recitation ? 

606. What is it said Gud saw ? \'Chat is the first thin^ to be no- 
ticed in this picture of an unsanctified heart ? What is the second? 
What is the ihiid ? What is the fourth ? The fifth ? When wa» 
all this affirmed of man ? Is the heart of man any better now than 
it was then ? 

607. What does a depraved heart say when it promises itself 
peace? How is the rigid stubbornness (.f the human heart some- 
times manifested? Has your heart ever yielded to the claims of 
God's mercy ? 

608. Of whom are these words spoken? What is said of them? 
What is meant by their going backward? Do you know of any 
who do so now ? 

609. Is the heart of man ever clean in the sight of God till it is 
made so by the blood of Christ ? In whom does God put no trust? 
W^hat are not clean compared with His purity? What is abomina- 
ble and filthy in his sighi? What is the inherent disposition of 
man's heart ? For what is man condemned ? Have you been saved 
from indulging a sinful disposition? 

610. Who has said there is no God ? Would any but a fool be 
likely to say this? What are such ? What have they done ? What 
does God mean when He says there are none that docth good ? 
May it not be said that such do some good who are the servants of 
God? 

611. How may we be saved from wickedness? What kind of 
thoughts are vain and wicked ? Is it sin to have an evil thought 
suggested to the mind? When does such a thought become sin? 
What does the apostle say concerning the thoughts ? 2 Cor. x, 5. 

612. What is the most deceitful of all things? To what extent 
is it deceitful and dark? How may it be known? What must be 
the condition of such as imagine iheir hearts are not so wicked as 
they really are? 

613. How many degrees or kinds of wickedness are mentioned 
here ? What are they ? Whence do they proceed ? 

614. How many kinds of wickedness are described here? Froni 
what source do they originate ? What are they called ? If all this 



190 BIBLICAL INSTITUTES. 

wickedness originates in the heart, is it true, as some say, that man 
becomes depraved only from the influence of example ? 

615. Of whom is th s said? Did they have some knowledge of 
God? How did they obtain it? Rom. i, 20. What did they do 
in relation to this knowledge? What came upon them as the con- 
sequence ? 

616. With what were they filled ? How is their depravity de- 
scribed here? What is meant by whispeiers? If their hearts were 
filled wiih sin, was ihere room for any goodness to abide in them? 

617. How is the depravity of man described here? For what 
cause do some men hate God? What must be the state of that 
heart that can hate God ? Do you discover any similarity between 
another passage, 569, and a phrase used in this place ? What is it ? 
What degree of wickedness is set forth in thiscluster of crimes which 
can beaffiimed only of such as are children? 

61^. \\ hat farther description is here given of the wicked and 
impenitent? 

619. What do such know notwithstanding their wickedness? 
What do they approve of. and in what do such take pleasure? Do 
8uch approve of God or His pfople? 

629. Among whom did Christians once have their conversation and 
joy? What did they then fulfil? What are all men by nature? 
What is meant here by the phrase rendered by nature ? What simi- 
lar phrase occurs in Gal. ii, 15? What siniilar phrase is used by 
Aris'otle? What similar phrase is used by Demosthenes ? 

621. What is meant by being dead in trespasses and sins? What 
is meant by being quickened ? 

622. What does the apostle mean by no good thing's dwelling in 
his flesh ? What had the apostle a will to do ? Did the apostle say 
this to describe the state of his own heart when he was seeking for 
salvation, or to describe his own state after he w^as actually con- 
verted ? Do you not infer from this that one may desire and will to 
be saved, and yet not be saved for the want of faith and proper in- 
struction? Will not all such most assuredly find help and salvation 
who persevere in seeking it by faith? 

623. What is the meaning of this text ? May we not infer from 
this that soineihir.g more is necessary to bring souls to Christ, than 
that they should have a will to come? If the apostle designed in 
th s place to describe the state of a heart which had been born of 
God, and which was then under the influence of Divine graco, what 
lansfuage could he have used more appropriately to describe the 
condition of a heart which never was changed by the Spirit of God ? 

624. Who feels and exclaims thus? Do you know this by expe- 
rience? What dues such a person know? What is his first 
inquiry ? 



RECITATION XXXVII. 191 



RECITATION XXXVII. 

The emptiness and vanity of all things connected with 
this present world. Their insufficiency to give real and 
permanent felicity. 

625. For the fashion of this world passeth away, 
1 Cor. vii, 31. 

626. And the world passeth away, and the lust 
thereof; but he that doeth the will of God abideth for 
ever, 1 John ii, 17. 

627. But put ye on the Lord Jesus Christ, and make 
no provision for the flesh, to fulfil the lusts thereof 
Rom. xiii, 14. 

628. Therefore, brethren, we are debtors not to the 
flesh, to live after the flesh. For if ye live after the 
flesh, ye shall die ; but if ye through the Spirit do mor- 
tify the deeds of the body, ye shall live, Rom. viii, 13. 

629. For the creature was made subject to vanity, 
not willingly, but by reason of him who hath subjected 
the same in hope, Rom. viii, 20, 

630. This wisdom descendeth not from above, but 
is earthly, sensual, devilish, Jas. iii, 15. 

631. Seeing there be many things that increase 
vanity, what is man the better? Eccles. vi, 11. 

632. For who knoweth what is good for man in this 
life, all the days of his vain life [or the number of the 
days of the life of his vanity] which he spendeth as a 
shadow ] For who can tell a man what shall be after 
him under the sun? Eccles. vi, 12. 

633. We also are men of like passions with you, 
and preach unto you that ye should turn from these 
vanities unto the living God, which made heaven and 
earth, and all things that are therein, Acts xiv, 15. 

634. In like manner also, that women adorn them- 
selves in modest apparel, with shamefacedness and so- 
briety ; not with broidered [or plaited] hair, or gold, 
or pearls, or costly array, 1 Tim. ii, 9. 

635. Whose adorning let it not be that outward 
adorning of plaiting the hair, and of wearing of gold. 



192 BIBLICAL INSTITUTES. 

or of putting on of apparel ; but let it be the hidden man 
of the heart, in that which is not corruptible, even the or- 
nament of a meek and quiet spirit, which is in the sight 
of God of great price, 1 Pet. iii, 3. 

636. Redeeming the time, because the days are evil, 
Eph. V, 16. 

637. Their inward thought is, that their bouses shall 
continue for ever, and their dwelling places to all gene- 
rations ; they call their lands after their own names, 
Psa. xlix, 11. 

638. This their way is their folly : yet their posterity 
approve their sayings, [or delight in their mouth,] 
Psa. xlix, 13. 

639. For there is no remembrance of the wise more 
than of the fool for ever ; seeing that which now is in 
the days to come shall all be forgotten. And how 
dieth the wise man? as the fool, Eccles. ii, 16. 

640. Man is like to vanity ; his days are as a shadow 
that passeth away, Psa. cxliv, 4. 

NOTES ON RECITATION XXXVIL 

625. Fashion of this loorld'] The very constitution and 
form of this material world shall be changed ; the ways 
and habits of such as love this world are changing con- 
stantly. 

626. Jlnd the lust thereof] Every thing which is an 
object of desire to worldly minded men and women. No 
persons seek enjoyment in the things of this world but a 
little while at a time ; that which they seek is perfectly 
insipid, and affords no permanent enjoyment ; and one 
thing is soon changed for another ; and soon these de- 
luded souls^ with the objects of their desire, are all passed 
away, and gone. 

627. JVLake no provision for the fleshy Do nothing to 
gratif)' any earthly desire, which is not allowed by the 
spirit and temper of the Gospel. 

628. Live after the flesh'] Live to gratify the desires of 
the flesh only. If you have no other object in view while 
you live, than merely to labour to be rich and increased in 
worldly goods ; and have no other concern than merely 



RECITATION XXXVII. 193 

to eat and drink, and ornament the body, ye shall die an 
eternal death ! 

629. Was made subject to vanily'] God has subjected 
the whole world to a state of sorrow and mortality, see 
600, 601, 602, 603 ; though no part of it has ever sub- 
mitted to this subjection willingly ; but God has done 
this the more effectually to exhibit His displeasure against 
the heinous nature of sin. Nevertheless, when God pro- 
nounced the curse on man. He opened the way for his 
salvation, not from the frailties of this present state mere- 
ly, but from the curse of His law, which man had broken. 
See 383. 

631. J\Iany things^ The many inventions which man 
has sought out, 569, 617, merely add to his trouble and 
vexation. 

632. Who knoweih what is goodl So short sighted are 
the very wisest and best of men in regard to many things, 
that they often err, and judge amiss as to the best and the 
most appropriate means by which it may be secured. 

634. Modest apparel~\ " When either men or women," 
says the learned and excellent Dr. A. Clarke, *' spend 
much time, cost, and attention, in decorating their per- 
sons, it affords a painful proof, that loithin there is little 
excellence ; and that they are endeavouring to supply the 
want of mind and moral good by the feeble and silly aids 
of dress and ornament. Were religion out of the ques- 
tion, common sense would say in all these things, Be decent, 
but be moderate and modest." 

635. Whose adorning'] Above we have an extract from 
an eminent Christian divine ; I will here add another from 
a mere heathen, speaking on the same subject. ''An 
ornament, as Crates said, is that which adorns. The pro- 
per ornament of a woman is that which becomes her best. 
This is neither gold, nor pearls, nor scarlet ; but those 
things which are an evident proof of gravity, regularity, 
and modesty." (Plut, Con. Free.) 

636. Redeeming the time'] By a proper use of the little 
that remains, we may, in some sense, redeem what we 
may have lost through inattention and idleness. See a 
sermon on this text by the Rev. J. W^esley on redeeming 
the time from sleep. 

639, JVo remembrance of the wise more than ofthefooV\ 
17 



194 BIBLICAL INSTITUTES. 

All are alike exposed to death, and when once dead are 
liable to be forgotten for ever. A man's being wise doe» 
not defend him absolutely against the ravages of time- 
It is alike true of both that they die ; but they do not both' 
die alike. The one passes away into eternity without 
hope, the other departs to be with Christ in bliss for ever. 
640. Man is like to vanity'] Or rather, man is like to 
S.?n , Abel ; exposed to accidents and death as Abel was. 
In other words, he is subject to vanity, as this word signi^ 
fies, and to miseries and frailties without number ;. hence 
he soon passes away. 

aUESTIONS ON RECITATION XXXVII. 

What is the subject of this recitation? 

625. What shall pass away ? What is meant by this? Did you 
ever observe how constantly the notions and fashions of worldly 
minded people are changing? Is it safe, then, to follow them ? 

626. What is meant by the lust of the world ? What is meant 
by its passing away? How do such appear to be deluded, who seek 
enjoyment in such things ? In what do you seek for your chief en- 
joyment ? What must the last end be of such as trust in the things 
of this world for enjoyment? 

627. What should we put on? What is meant by this? What 
is meant by making provision for the flesh ? 

628. What is meant by our not being debtors to live after th& 
flesh? When may one be said to live after the flesh? What will 
be the final consequences of such a life ? If God declares, that suck- 
as are now already spiritually dead shall yet die another death^ 
what death can this be, inasmuch as it cannot be the death of the 
body, seeing the righteous suffer this as well as the wicked ? Hovr 
shall we escape this death ? 

629. Who was made subject to vanity ? What is meant by this 7 
For what reason did God subject the whole world to trouble and 
sorrow? How did He open the way for hope ? Do we not see the 
goodness and mercy of God in all this ? Would man's condition in 
this world have been any better, if God had done nothing to exhibit 
His displeasure against the heinous nature of sin? 

630. How does the apostle describe the wisdom of this world? 

631. What is meant by the vanity, mentioned here ? How is this 
increased ? 

632. How does the short-sightedness of the wisest and best of 
men often appear? How is the life of man described here ? Why 
is it called so ? How is the ignorance of man farther set forth in this 
text? 

633. How do the apostles here speak of themselves? What did 
they preach unto the people ? 

634. With what kind of apparel does God command that women 
should adorn themselves ? What ornaments are expressly prohi- 
bited here ? May we sin by being too costly in our apparel ? What 



RECITATION XXXVIII. 195 

does Dr. Clarke say, gives painful proof of a little mind? What 
does common sense say with regard to our dress, without the light 
of religion ? 

€35. What kind of adorning is prohibited here ? With what 
should a woman be adorned ? In whose sight is such ornament of 
great price? Is it not of great price also in the minds of all sensible 
and well informed people ? Who was Crates ? What does he say 
concerning the ornament of a woman? Who was Plutarch ? When 
did he flourish? What is said in this extract from his writings, as 
to what does not constitute the proper ornament of a woman ? What 
does? Do not many professed Christians, in their notions of dress 
and ornament, fall very far behind this heathen ? What conclusions 
do the enemies of religion generally form when they see such pro- 
fessors of religion ? 

636. How may we redeem the time ? Why should we do so ? 
Do you remember any time lost which you would be glad to re- 
deem? 

637. What is the inward thought of wicked and worldly minded 
men? How do they strive to perpetuate their own memory? 
What does God say of their memory, Psa. cix, 15 ? 

638. What is here said of such ? How do their children approve 
their sayings ? 

639. For what purpose are the wise and fools here compared to- 
gether? What is the difference between them in their deaths ? 

640. To what is man like? To whom is he compared here? 
What is the sense of this passage? 

What important duty do we learn from this recitation ? 



RECITATION XXXVIII. 

The principal predictions concerning the advent^ charac- 
ter, and sufferings of the Messiah ; together with the 
manner in which they have been fulfilled, 

641 . And I will put enmity between thee and the 
woman, and between thy seed and her seed ; it shall 
bruise thy head, and thou shalt bruise his heel, Gen. 
iii, 15. 

642. For this purpose the Son of God was mani- 
fested, that he might destroy the works of the devil, 
1 John iii, 8. 

643. And the God of peace shall bruise [or tread] 
Satan under your feet shortly, Rom. xvi, 20. 

644. But when the fulness of time was come, God 
sent forth his Son, made of a woman, made under the 



196 BIBLICAL INSTITUTES. 

law, to redeem them that were under the law, that we 
might receive the adoption of sons, Gal. iv, 4. 

645. The sceptre shall not depart from Judah, nor 
a lawgiver from between his feet, until Shiloh come. 
Gen. xlix, 10. 

646. Then said Pilate unto them, Take ye him, and 
judge him according to your law. The Jews therefore 
said unto him. It is not lawful for us to put any man to 
death, John xviii, 31. 

647. Therefore the Lord himself shall give you a 
sign ; Behold, a virgin shall conceive, and bear a son, 
and shall call his name Immanuel, Isa. vii, 14. 

648. Then Joseph, being raised from sleep, did as 
the angel of the Lord had bidden him, and took unto 
him his wife ; and knew her not till she had brought 
forth her first born son ; and he called his name Jesus, 
Matt, i, 24. 

649. The Lord thy God will raise up unto thee a 
Prophet from the midst of thee, of thy brethren, like 
unto me ; unto him shall ye hearken, Deut. xviii, 15. 

650. We have found him of whom Moses in the 
law, and the prophets, did write, Jesus of Nazareth, 
the son of Joseph, John i, 45. 

651. He is despised and rejected of men ; a man of 
sorrows, and acquainted with grief, Isa. liii, 3. 

652. And Jesus said unto them. Foxes have holes, 
and birds of the air have nests ; but the Son of man 
hath not where to lay his head, Luke ix, 58. 

653. But he was wounded [or tormented] for our 
transgressions, he was bruised for our iniquities ; the 
chastisement of our peace was upon him ; and with his 
stripes [or bruise] we are healed, Isa. liii, 5. 

654. Then Pilate therefore took Jesus and scourged 
him. And the soldiers platted a crown of thorns, and 
put it on his head, — and they smote him with their 
hands, John xix, 1. 

655. And they crucified him, Mark xv, 25. Who 
his own self bare our sins in his own body on the tree, 
1 Pet. ii, 24. 

656. In that day there shall be a fountain opened to 



RECITATION XXXVIII. 197 

the house of David, and to the inhabitants of Jerusa- 
lem, for sin and uncleanness, Zech. xiii, 1. 

657. And in that day there shall be a root of Jesse, 
which shall stand for an ensign to the people ; to it 
shall the Gentiles seek, Jer. xi, 10. 

658. Neither is there salvation in any other; for 
there is none other name under heaven given among 
men, whereby we must be saved, Acts iv, 11. 

659. Now I say that Jesus Christ was a minister of 
circumcision for the truth of God, to confirm the pro- 
mises made unto the fathers ; and that the Gentiles 
might glorify God for his mercy, Rom. xv, 8. 

NOTES ON RECITATION XXXVIII. 

641. Bruise thy head'] Prophecy is defined as being 
" a miracle of knowledge, a description of something fu- 
ture, beyond the power of human sagacity to discern or to 
calculate." And hence it has always been considered as 
the most conclusive evidence which could be given of the 
truth and Divinity of the Bible. 

We have seen before, 383, that this passage expresses 
God's decree to open the way of salvation for the whole 
world of mankind, through the sufferings and death of 
Jesus Christ. It sets forth that Christ should be born of 
a woman, that He should suflTer through the malice of 
Satan, but that He should nevertheless bruise Satan's 
head, destroy his power over the human mind, so that men 
might be turned to the true and living God. 

642. That he might destroy'] That Xvi^ri he might loose 
the minds of men from the power of sin : thus the deviPs 
work is dissolved, and the way opened for sinners to be 
saved. 

643. Tread Satan under your feet] Give you a final 
and complete victory over him. Here is an evident allu- 
sion to the first promise of a Deliverer, noticed above, 
who was to bruise Satan's head ; that is, get the dominion 
over him ; and this victory He obtained by suffering the 
wound in his heel, or flesh, from Satan. 

644. When the fulness of time was come'] When that 
time arrived when God saw it best that Christ should ap- 
pear in the flesh, He was born of a woman, precisely as 

17* 



198 BIBLICAL INSTITUTES, 

He determined four thousand years before He should be. 
See 738. 

645. The sceptre'] This was used as a sign of authority 
and regal dominion, Esther viii, 4 ; Isa. xiv, 5. This 
was not to depart from Judah till the Messiah had come. 
He is here called Shilob, or Apostle. So in Heb. iii, 1. 

646. It is not lawful for us to put any man to death'] 
Because the sceptre had now departed from Judah ; and 
Judea was governed by a Roman deputy. See Luke ii, 
1-7. From this fact alone, had the Jews understood 
their own Scriptures, they might have known the Messiah 
was already come. 

649. Like unto me] (1. In His character as a prophet, 
Deut. xxiv, 10. (2. As He was a Mediator between God 
and His people, Deut. v, 5 ; 1 Tim. ii, 5. (3. In signs 
and wonders Christ resembled Moses, Exod. iv, 9. But 
with this difference : Moses wrought miracles by the 
power which God delegated to him ; Christ performed 
them by power which was His own, and underived, John 
XV, 24. (4. Moses was a leader and legislator ; Christ 
was, and is, and for ever will be. King of kings, and Lord 
of lords, Rev. xix, 16. 

650. Him of whom Moses in the laio^ and the prophets^ 
did ivrite] The very Prophet spoken of by Moses, and 
so frequently mentioned by all the prophets, Acts ii, 24. 

651. He is despised] The present and the past tenses 
are frequently used in many of the prophecies, to set forth 
the certainty with which the events specified in them should 
come to pass. 

652. JVot wh^re to lay his head] And yet He was God 
manifested in the flesh, and possessor of heaven and earth. 
See 470. 

653. With his bruise xve are healed] By the sufferings 
which He shall endure, the way of salvation shall be 
opened for the whole world. 

655. His oivn self bare our sins] And thus all those 
predictions were fulfilled, which foretold so long before, 
that by His sufferings an atonement should be made for 
sin, and the way of salvation from the curse of the Divine 
law, be opened for the whole family of man. 

657. To it shall the Gentiles seek] And had the Jews 
properly studied and understood their own Scriptures, they 



RECITATION XXXVIII. 199 

never could have been so ignorant of God's design to call 
the Gentiles to accept of salvation. 

659. J)linisier of circumcision'] He is the Saviour of 
both Jews and Gentiles, according to the promises which 
God made to the fathers, that such a Saviour should be 
provided for all the family of the earth, 384. 

aUESTIONS ON RECITATION XXXVIII. 

What is the subject of this recitation ? 

641. How do you define prophecy? Of what has it been consi- 
dered the most conclusive evidence? What is expressed in this pre- 
diction ? What does it set forth ? 

642. What important fact is here asserted? What is meant by 
His destroying the works of the devil? Have you experienced this 
effect of Christ's mission into this world ? 

643. What promise is here given to the faithful ? What is meant 
by this? To what is there an allusion here? What is meant by 
Satan's bruising Christ's heel ? 

644. What is meant by the fulness of time ? How was Christ 
sent into the world ? How long before did God determine He should 
thus come into the world ? What is meant by His being made under 
the law ? For what purpose was He born thus? 

645. Of what was the sceptre used as the sign ? How does this 
appear ? What is the meaning of Shiloh ? Where is Christ called 
thus ? What is the sense of this prediction ? 

646. Whom did Pilate tell the Jews to judge? According to 
what law ? What did the Jews say to this ? Why was it not law- 
ful for them to pot any one to death ? What do you learn from the 
passage here referred to ? What might the Jews have known from 
this fact? Why did they not know it? Were they guilty for being 
thus ignorant? 

647. What sign is promised here ? What was His name to be 
called? 

648. What did the angel bid Joseph to do ? What was his wife's 
name? Who was her first born? What did the angel say that 
should be called which was born of her ? See Luke i, 35. What 
was His name ? 

649. Who said this ? What is the first particular in which Christ 
resembled Moses? What is said of Moses in this respect? What 
was the second feature of resemblance between Christ and Moses ? 
Can you repeat any passages which relate to each as a Mediator ? 
What is the third feature of resemblance? By whose power did 
Moses work miracles? By whose power did Christ work them? 
W hat do you infer from this ? What is the fourth feature of resem- 
blance ? 

650. How does this passage prove the fulfilment of the one above? 
In some of the preceding recitations we have explained what is 
meant by " the law" and *< the prophets," Can you tell me now what 
the first means? What by the second? When may one be said 
now to have found the Saviour? Hare you ever found Him in your 
heart? 



200 BIBLICAL INSTITUTES. 

651. Why is the present and the past tense used in some of the 
prophecies? Of whom was this spoken ? When was it fulfilled ? 

652. What does Christ here say of Himself? What does He 
mean by this ? Is not this a most affecting thought? Have you not 
more to be thankful for in this respect than even He had ? 

653. For what was Christ wounded ? For what was He bruised ? 
Do you discover any similarity between this place and 641, above ? 
What is it ? What is the sense of this passage ? 

654. What did Pilate do to Christ ? What did the soldiers do to 
Him ? 

655. What predictions were fulfilled in the facts described here? 

656. To what day is reference here made ? What is the sense of 
this plare ? 

657. What is the sense of this prediction ? Why did not the 
Jews understand this, and similar predictions? 

658. What is the sense of this passage ? Are you seeking salva- 
tion through Him ? 

659. What is the sense of this passage ? Can you mention some 
of the promises made to the fathers ? 

What remarks have you to make concerning the foregoing pre* 
dictions and their fulfilment ? 



RECITATION XXXIX. 

History of Jesus Christ. His birth^ lije^ and ministry.^ 

660. Now the birth of Jesus Christ was on this 
wise : When as his mother Mary was espoused, before 
they came together, she was found with child of the 
Holy Ghost, Matt, i, 18. 

661. And Joseph went up from Galilee, out of the 
city of Nazareth, into Judea, unto the city of David, 
which is called Bethlehem, (because he was of the 
house and lineage of David,) to be taxed, with Mary 
his espoused wife, being great with child, Luke ii, 4. 

662. And so it was, that while they were there, 
the days were accomplished that she should be de- 
livered. And she brought forth her first-born son, 
and wrapt him in swaddling clothes, and laid him in a 
manger ; because there was no room for them in the 
inn, Luke ii, 6. 

663. And the child grew, and waxed strong in 
spirit, filled with wisdom ; and the grace of God was 
upon him, Luke ii, 40. 



RECITATION XXXIX. 201 

664. And it came to pass in those days, that Jesus 
came from Nazareth of Galilee, and was baptized of 
John in Jordan, Mark i, 9. 

665. And Jesus himself began to be about thirty- 
years of age, Luke iii, 23. 

666. Now, after that John was put into prison, Jesus 
came into Galilee, preaching the Gospel of the king- 
dom of God, and saying. The time is fulfilled, and the 
kingdom of God is at hand ; repent ye, and believe 
the Gospel, Mark i, 14. 

667. And Jesus went about all the cities and vil- 
lages, teaching in their synagogues, and preaching the 
Gospel of the kingdom, and healing every sickness, and 
every disease among the people, Matt, ix, 35. 

668. And it came to pass in those days, that he 
went out into a mountain to pray, and continued all 
night in prayer to God, Luke vi, 12. 

669. And when it was day, he called unto him his 
disciples ; and of them he chose twelve, whom also he 
named apostles, Luke vi, 13. 

670. Simon, (whom he also named Peter,) and 
Andrew his brother, James and John, Philip and Bar- 
tholomew, Matthew and Thomas, James the son of 
Alpheus, and Simon called Zelotes, and Judas the 
brother of James, and Judas Iscariot, which also was 
the traitor, Luke vi, 14. 

67L And Jesus returned in the power of the Spirit 
into Galilee ; and there went out a fame of him through 
all the region round about. And he taught in their 
synagogues, being glorified of all, Luke iv, 14. 

672. And he came to Nazareth, where he had been 
brought up ; and, as his custom was, he went into the 
synagogue on the Sabbath day, and stood up for to 
read, Luke iv, 16. 

673. And there was delivered unto him the book of 
the prophet Esaias. And when he had opened the 
book, he found the place where it was written. The 
Spirit of the Lord is upon me, because he hath anoint- 
ed me to preach the Gospel to the poor ; he hath sent 
me to heal the broken hearted, to preach deliverance 



202 BIBLICAL INSTITUTES. 

to the captives, and recovering of sight to the blind, to 
set at liberty them that are bruised, to preach the 
acceptable year of the Lord, Luke iv, 17. 

674. And it came to pass, v^hen Jesus had ended 
these sayings, the people were astonished at his doc- 
trine ; for he taught them as one having authority, and 
not as the scribes. Matt, vii, 28. 

NOTES ON RECITATION XXXIX. 

660. Espoused'] To understand what is said here, we 
must observe, that, among the Jews, the marriage con- 
tract was formed, and the woman espoused to her husband, 
so that she was considered his wife sometime before she 
was taken home to his house. See Deut. xx, 7. Hence 
such a contract was considered legal and binding on both 
parties, and the breach of it punishable with death, Deut. 
xxii, 23. This will account for the interposition of the 
angel, mentioned Matt, i, 20. It was to satisfy Joseph as 
to the entire purity and innocence of his wife. 

661. To be taxecf] To be enrolled in order to his being 
taxed, according to the edict of the Roman emperor, see 
yerse 1. This very decree is mentioned by the historian 
Dionysius, of Hahcarnassus, in his Roman Antiquities. 
He says it required the whole of the Roman citizens to 
register their estates according to their value in money ; 
and they were ordered to deliver a faithful account under 
oath, not only of their property, but also of their parents 
and families, and of the particular places where they lived. 
In obeying this decree of the Roman emperor, to whose 
dominion the Jews were now in a state of bondage, Jo- 
seph and Mary were brought into his native city, and the 
very place where it had been foretold Christ should be 
born, Micah v, 2. 

662. JYo room for them in the inn~\ As multitudes had 
arrived in the city before them, probably on the same bu- 
siness which had brought Joseph there, the place where 
strangers were usually entertained, was now full. 

663. Greiu and waxed strong] This and similar ex- 
pressions are designed to show that Christ was possessed 
o^ a human soul and body, like other men. 

664. Was baptized of John] Not as an example for us, 



RECITATION XXXIX. 20S 

but to qualify Him, according to the law of Moses, for His 
entrance upon His public ministry. See Exod. xxix, 4. 

665. Thirty years of age'] This was the age required 
by the law, before which no priest was allowed to enter 
the sacred office. Jesus waited till He was thirty years of 
age before He commenced His public ministry, for the 
very same reasons that He was circumcised the eighth 
day, and for the same reason for which He was baptized. 
See Numb, iv, 3. 

667. Jesus went about all the cities and villages'] He 
was, in every sense of the word, an itinerating minister. 
God forbid that any whom He calls to preach His Gospel 
should ever be ashamed or unwilling to follow His 
example ! 

669. Tivelve whom also he named apostles] Persons 
sent, because these were specially sent to declare the 
good news of salvation. This number might have been 
chosen to correspond with the twelve tribes in the Jewish 
nation. 

670. Whom he also named Peter] This word in Greeks 
'jfir^og, signifies a stone ; from this circumstance Christ 
takes occasion to say, Matt, xvi, 18, Thou art Peter, but 
upon Tavrj] rri'n'sTpa this rock I will build my Church. That 
is, I will not build my Church on thee, whom I have simply 
called a stone, but upon myself, the Rock of eternal ageso- 

Simon called Zelotes] Or the zealot; ft is not im« 
probable but this name was given to this Simon, for the 
same reason that the name of Methodist was at first given- 
to the Wesleys, at Oxford. 

671. There went a fame of him through all the region 
round about] See the testimonies of Tacitus and Jose-^ 
phus, 25, as to the truth of the fact set forth in this place. 
There can be no reasonable doubt but that the fame of 
Christ and His miracles extended to the neigbbouring na- 
tions, and was well known by the principal persons of that 
age. Suetonius states that some Jews were banished 
from Rome between the years A.D. 40 and 50, on the 
account of their attachment to Christ, or Cbrestus, their 
leader. (See EL Bib. TheoL, by Flatt and Storrs^ 
vol. i, p. 14. 

672. Stood up for to read] From this it appears the 
reading of the sacred writings formed a part of the Jewish 
worship on the Sabbath day. 



204 BIBLICAL INSTITUTES. 

673. Opened the book'] Or rather, dva-Trri^ga^, when he 
had unrolled it, as the Jewish Scriptures to this day are 
written on long pieces of parchment, or vellum, and rolled 
on two sticks, or rollers, at each end. See 1. These 
writings were divided into as many sections or lessons, as 
there were Sabbath days in their year ; the place which 
Christ read was the lesson appointed for that day. 

674. Ended these sayings] Those recorded from the 
first of the fifth chapter, to the end of the seventh, inclu- 
sive ; which make what is called Christ's sermon on 
the mount. 

aUESTIONS ON RECITATION XXXIX. 

What is the subject of this recitation ? 

660. What do you observe concerning the marriage contract 
among the ancient Jews ? With what was the breach of this con- 
tract punishable ? What would Mary's condition have been at this 
time, if Joseph had doubted the testimony of the angel concern- 
ing her? 

661. By whose order did Joseph go up to Bethlehem, his native 
city? For what purpose did he go up there? By what profane 
historian is this decree mentioned ? When did he flourish? What 
does he say about this decree of Cesar Augustus ? What prophecy 
was fulfilled by this circumstance ? 

662. What circumstance is mentioned here as the reason why 
Christ was born in a manger? Why was there not room in the 
inn? Did not the circumstances of Christ's birth probably lessen 
His dignity in the estimation of the Jews ? 

663. What do we learn from this and similar passages ? For what 
important purpose did He become a man? As a man, in what re- 
spects did He differ from all other men ? 

664. By whom was Christ baptized ? Was this the same person 
who is mentioned 670 ? For what important purpose was Christ 
baptized? How do you prove that this was a duty enjoined upon 
the priests under the law ? Do you remember any place in the Bible 
where the baptism of Christ is held up as an example for us ? Is 
there not as much evidence to prove that he was circumcised as an 
example for us, as there is to prove that He was baptized as an ex- 
ample for us? Can you mention some other things which Christ 
did, but not merely to set an example for us to follow? 

665. Why did Christ wait till He was thirty years old before He 
commenced His public labours ? 

666. What did He preach ? What did He say? What is meant 
by the time here referred to ? Is there any salvation without re- 
pentance and faith? 

667. Where is it said Christ went? Where did He teach? What 
did He preach? What did He do ? What kind of a minister was 
Christ? What preachers come the nearest to His example in this 
respect ? 



RECITATION XL. 205 

668. Where did Christ retire to pray ? How long did He continue 
in prayer ? What may we learn as lo our duty from this ? Do you 
constantly pray in secret? 

€69. tlow many apostles did Christ •chooe ? What is the mean- 
ing: of the word apostle? With what did their number correspond ? 

670. vVhat wee their names? What is the meanin": of Peter in 
Gre -'k? What did Christ take occasi n to say from the meaning of 
this name? What did He mean by this? Whatcirc imstance pro- 
bably gave to another Simon the name of Zelotes, or zealot? 
How came the name of Method. st to be given to the Rev. Messrs. 
Wesley- ? 

671. What is meant by Christ's being o;lorified of all? How far 
may we suppose thi fame of Christ extended? Wnat is the testi- 
mony of Josepnus? Who was he? Do you think of any special 
reasons why no one can reasonably doubt his testimony on this sub- 
ject? Wno was Sietonius? What d 'cs he state which has a 
bearing oa this subj^.cJ When did he flourish ? 

672. Waat was Christ accu-tomed to do on the Sabbath day? 
What formed a part of the Jewish devotions on the Sabbath? From 
what d )■ s this appear ? 

673. What was Christ anointed to preach? To whoni? Whom 
was He sent lo heal? What was He to preach to the captives? 
From wh,\t does He deliver then ? What does He do for the blind? 
What is meant by this ? What is meant by the acceptable year of 
the Lord ? 

67 4. Wiat savini:? are h'^^'e re''erred to? What are those com- 
monly called? Why a'-e they called so ? 

Dii you ever read the Ufa of aiay one that contained more of inte- 
rest to the world than that of Christ ? Why then Is not His life re^d 
and studied more ? 



RECITATION XL. 

The miracles of Christ, 

675. This beginning of miracles did Jesus in Gana 
of Galilee, and manifested forth his glory ; and his dis- 
ciples believed on him, John ii, 11. 

676. Then he arose, and rebuked the winds and 
the sea ; and there was a great calm, Matt, viii, 
26. 

677. So the devils besought him, saying. If thou 
cast us out, suffer us to go away into the herd of swine. 
And he said unto them, Go. And when they were 
come out they went into the herd of swine ; and, be- 
hold, the whole herd of swine ran violently down a 

18 



206 BIBLICAL INSTITUTES. 

steep place into the sea, and perished in the waters, 
Matt, viii, 31. 

678. And behold, they brought to him a man sick 
of the palsy, lying on a bed ; and Jesus, seeing their 
faith, said unto the sick of the palsy, Son, be of good 
cheer ; thy sins be forgiven thee, Matt, ix, 2. 

679. But Jesus turned him about ; and when he 
saw her, he said, Daughter, be of good comfort ; thy 
faith hath made thee whole. Matt, ix, 20. 

680. But, when the people were put forth, he went 
in, and took her by the hand, and the maid arose, 
Matt, ix, 25. 

681. And when he was come into the house, the 
blind men came to him ; and Jesus saith unto them. 
Believe ye that I am able to do this ? They said unto 
him. Yea, Lord. Then touched he their eyes, saying, 
According to your faith, be it unto you. Matt, ix, 28. 

682. As they went out, behold, they brought to him 
a dumb man possessed with a devil. And when the 
devil was cast out, the dumb spake ; and the multitude 
marvelled, saying. It was never so seen in Israel, 
Matt, ix, 32. 

683. Then saith he to the man. Stretch forth thine 
hand. And he stretched it forth ; and it was restored 
whole like as the other, Matt, xii, 13. 

684. Then was brought unto him one possessed 
with a devil, blind and dumb ; and he healed him, in- 
somuch that the blind and dumb both spake and saw, 
Matt, xii, 22. 

685. And Jesus went forth, and saw a great multi- 
tude, and was moved with compassion toward them, 
and he healed their sick. Matt, xiv, 14, 

686. And they did all eat, and were filled ; and they 
took up of the fragments that remained twelve baskets 
full. Matt, xiv, 20. 

687. Jesus saith unto him, Rise, take up thy bed, 
and walk. And immediately the man was made whole, 
and took up his bed, and walked, John v, 8. 

688. Then Jesus answered and said unto her, O 
woman, great is thy faith ; be it unto thee even as thou 



RECITATION XL. 207 



wilt And her daughter was made whole from that 
very hour, Matt, xv, 28. 

689. And they bring unto him one that was deaf, 
and had an impediment in his speech ; and they be- 
seech him to put his hand upon him. And he took 
him aside from the multitude, and put his fingers into 
his ears, and he spit, and touched his tongue ; and 
looking up to heaven, he sighed, and saith unto him, 
Ephphatba, that is, Be opened. And straightway his 
ears were opened, and the string of his tongue was 
loosed, and he spake plain, Mark vii, 32. 

690. And great multitudes came unto him, having 
with them those that were lame, blind, dumb, maimed, 
and many others, and cast them down at Jesus' feet ; 
and he healed them, Matt, xv, 30. 

NOTES ON RECITATION XL. 

675. Beginning of miracles'] A miracle is an effect 
produced by the power of God, out of the common course 
of things ; or a real suspension of the known and esta- 
blished laws of nature, wrought for the avowed purpose of 
attesting the truth and authority of Divine revelation. 
There are a number of evidences which serve to mark the 
reality of the miracles attributed to Christ in th^ New 
Testament, and to show ;he agency of the infinite God in 
their production ; a few of which it may be proper to no- 
tice here, as by these marks we are enabled to discern at 
once the difference between the miracles mentioned in 
the Bible, and those juggling tricks which the Romish 
Church, and some few others, have falsely asserted to be 
such. (1. No miracle is mentioned in the Bible, which 
was not performed in view of some specific and import- 
ant end. (2. A real miracle is not effected by the 
natural operation of the laws of nature, though one 
may be caused in connection with them. (3. The 
miracles of the Bible were performed instantaneously, 
and publicly, in the full view of competent and credible 
witnesses. (4. They were such as the witnesses could 
and did observe closely and critically ; they were such as 
to the reality of which they were really capable of judging, 
dearly and fully. (5. The means were used when the 



208 BIBLICAL INSTITUTES. 

miracles of the Bible were performed to perpetuate the 
evidence of their reality to all succeeding ages of the 
world. These means, as to the miracles mentioned in 
the New Testament particularly, are the Holy Scriptures, 
and baptism by vsater, and the Lord's Supper. 

The miracle mentioned here is said to have been the 
first which Christ performed ; it was on the occasion of a 
Jewish wedding. The ceremonies attending this nuptial 
feast among the Jews lasted seven days. These took 
place at the house of the bride. Either from poverty, pro- 
bably, or from the number cf guests being much larger 
than was expected, the text informs us there was a defi- 
ciency of wine. The manner in which this was supplied 
is particularly narrated in the text. 

676. Rebuked the ivinds'] And there was no room for 
deception here ; this was the work of God. See Psa. Ixv, 
7 ; cvii, 25. 

677. The devils'] " Our common version," says Dr. A. 
Clarke, " which renders the word those possessed with de- 
vils^ is not strictly correct ; as the word, Sia^oXog, deviU 
is not found in the plural in any part of the sacred writ- 
ings, when speaking of evil spirits ; for though there are 
multitudes of demons, yet it appears there is but one De- 
vil, who seems to be supreme or head over all the rest." 

Perished in the ivaters~\ This Christ suffered, perhaps, 
to chasten those Jews, w^ho kept these animals contrary 
to the command of God, Lev. xi, 7. 

678. T/ii/ sins he forgiven thee] Sin is the cause of all 
disease both of body and soul. Hence Christ first speaks 
of it here. There were certainly enemies enough both of 
Christ and His doctrine present, on that occasion, to de- 
tect the fallacy of what Christ is said to have done, had 
there been any deception in it. 

680. ^Vhen the people were put forth] That is, those 
mentioned ver. 23, as it was customary among the Jews 
and eastern nations to hire persons to make a noise on the 
occasion of death in their families, or any heavy calamity. 
See Jer. ix, 17-21 ; Amos v, 16. 

682. Ji dumb man possessed with a devil] Or demon, 
an evil spirit. That the persons mentioned in the New 
Testament, were really possessed by demons, and that 
the sacred writers did not design to represent bodily 
disease, when they speak of such possessions, is con- 



RECITATION XL. S09 

clusively evident from the following considerations. 
{1. Christ Himself spoke of such, and to such spirits as 
possessed the bodies of men, in such a way as to make a 
constant and indubitable distinction between such cases 
and those which were mere natural diseases of the body. 
(2. The apostles and disciples of Christ regarded those 
persons as real demoniacs, and spoke of them as such. 
(3. Christ not only spoke to those spirits, and put ques- 
tions to them, but it is declared plainly, that they con* 
versed with Christ in the hearing of the apostles ; and in 
a matter of such importance^ it amounts to a most palpa- 
ble impeachment of the candor and veracity of both 
Christ and His apostles, to suppose these were not real 
demoniacs. (4. The circumstances and views of the 
people generally, among whom Christ preached and per- 
formed His miracles, should be considered. All of them, 
except the Sadducees, believed these were real demo- 
niacal possessions. Had they been in error as to this 
fact, common honesty would have induced Christ to tell 
them so ; and how much more would it have prevented 
Him from deceiving them, and confirming them in a most 
egregious error, by pretending to work miracles in casting 
them out ! 

(5. Finally, that these were real possessions, as ex- 
plained above, has been the opinion of about all believers 
m the Bible, from the earliest ages* Thus, says Ireneus, 
*' the Christians truly cast out devils, and heal the sick by 
the imposition of hands.'' (Lib. ii, c. 56.) And Origen 
also. {Cels. lib, i.) And Tertullian, ad Scap., says, 
*' How many have by us been healed or freed from 
devils.'' What the sentiments of the Jews were in rela- 
tion to this subject, may be seen in Josephus. {Ani. lib. 
viii, c. 2.) 

689. Spit and touched his tongue'] There was no 
natural connection between the means here used, and the 
end effected ; no more than there was when pure water 
was poured into certain vessels, and He caused it to be- 
come wine. 

aUESTIONS ON RECITATION XL. 

What is the subject of this recitation ? 

675. What was the first miracle which it is said Christ wrought ? 
What is a miracle? Would you call ihe rising oi the sun a miracle? 
18* 



210 BIBLICAL INSTITUTES. 

Why not? What was the avowed design of the mh-acles recorded 
in the Bible? What is the first evidence by which we distinguish 
the miracles of the Bible from all the tricks of latter timts which some 
have falsely asserted to be miracles? What is thi- second? What 
is the third ? The fourth ? What may we reasonably suppose the 
design of some has been in pretending that certain miracles were 
wrought in secret, where no one could see how they were done ? 
What prominent and permanent means were instituttd by Christ to 
perpetuate the evidence of His miracles? If the practice of Chris- 
tian baptism has been introduced into the Church since the days of 
Christ, would not the enemies of the Bible have noticed and exposed 
such a deception at the time it was done ? On wiiat occasion was 
the mir.cle performed which is mentioned here ? How lone; did the 
nuptial ceremonits last? Was there any opportunity for the people 
to have been deceived as to the reality of tiiC miracle which Cniist 
performed at that time ? 

676. Why was there no opportunity for deception here? What 
do you learn from the passages heie referred to? 

677. What does Dr. Clarke observe concerning the Greek word 
rendered devil? What did these demons ask of Christ? Admitting 
the truth of the Bible, which is the most reasonable, to suppose that 
these persons were really possessed of evil spirits, or that they were 
simply deranged ? Can this account be reconciled with truth and 
common sense, if these persons were mt possessed of evil spirits? 
Why may we suppose Christ suffered the evil spirits to enter the 
swine? 

678. Who was brought to Christ ? What did He behold in those 
that brought him? What is the cause of all disease? What did 
Christ say to the sick man ? Have we any evidence to suppose that 
the enemies of Christ would not have found it cut, if He had not 
wrought a real miracle on that occasion ? Have the enemies of 
Christ ever been backward in trying to find objections against Him? 

679. What did Christ say to this afflicted woman? What is 
worthy of notice as to the manner of Chri^^t's speaking at this time? 
What may we observe in this woman worthy of our iniitaiion? 

680. 'What people were put forth ? What was customary among 
the Jews and other eastern nations ? What passages from the Bible 
support this fact? 

681. What did Christ ask these blind men ? Why did He pro- 
pose this question to them? What did they say? Would Christ 
probably have healed them, had they refused to believe in Him? 
What should this teach us ? 

682. Who was brought to Christ ? What did Christ do for him ? 
What effect did this have on the minds of the people? What did 
they say? What is the first consideration by which it may be 
proved that this man, and others mentioned in the New Testament,^ 
were really possessed with evil spirits? What is the second ? What 
is the third ? What is the fourth ? What was the general opinion 
of the people at that time in relation to this subject? What sect 
denied the existence of evil spirits ? See Acts xxiii, 8. If the gene- 
rality of the people were in an error on this subject, what was 
Christ, in common honesty, bound to do? Was not all He did and 
said calculated to confirm them in their views on this subject ? Did 



RECITATION XLI. 211 

not Christ and His apostl s really deceive the people, if there were 
no such thing: as demoniacal possessions? What has been the 
opinion of all Chistendom, irom theeailiest ages, on this subject? 

683. What general duty may we infer from what Christ com- 
manded this man to do? 

684. What is said here to show that Christ did perform a real 
miracle in this case ? 

685. What disposition did Christ always manifest towards the 
people when He saw them iifflicted ? What did He do iW them ? 

686. What are the particulars of the miracle mentioned here? 

687. What are the particulars of this miracle ? 

688. What does Christ here assign as a reason for His healing this 
woman's daughter? What may we learn from this? 

689. What did this afflicted man design to signify by putting his 
fing-ers into h s ears? Must it not have been a most affectifig sight 
to see one looking up to heaven, and giving such signs of his pe- 
culiar afflictions? Was not Christ's taking this man aside from the 
multitude, an exception to His general practice? What reason 
may be assigned for this? See Matt, xiii, 58. 

690. What did Christ do for the multitudes who were brought to 
Him ? Did He ever turn any away ? What encouragement should 
we take from this? 



RECITATION XLI. 

Miracles of Christ. 

691. And he took the seven loaves and the fishes, 
and gave thanks, and brake them, and gave to his dis- 
ciples, and the disciples to the multitude. And they 
did all eat, and were filled ; and they took of the bro- 
ken meat that was left seven baskets full. And they 
that did eat were four thousand men, beside women 
and children. Matt, xv, 36. 

692. And they bring a blind man unto him, and be- 
sought him to touch him. And he took the blind man 
by the hand, and led him out of the town ; and when 
he had spit on his eyes, and put his hands upon him, he 
asked him if he saw aught ] And he looked up, and 
said, I see men as trees walking. After that^ he put 
his hands again upon his eyes, and made him look up ; 
and he was restored, and saw every man clearly, Mark 
viii, 22. 

693. And Jesus rebuked the devil, and he departed 



212 BIBLICAL INSTITUTES. 

out of him ; and the child was cured from that very 
hour. Matt, xvii, 18. 

694. Go then to the sea, and cast a hook, and take 
up the fish that first cometh up ; and when thou hast 
opened his mouth, thou shalt find a piece of money ; 
that take, and give unto them, for me and thee, Matt, 
xvii, 27, 

695. And as he entered hito a certain village, there 
met him ten men that were lepers, which stood afar 
off; and they lifted their voices, and said, Jesus, Mas- 
ter, have mercy on us. And when he saw them, he 
said unto them. Go shew yourselves unto the priests. 
And it came to pass, that, as they went, they were 
cleansed, Luke xvii, 12. 

696. When he had thus spoken, he spat on the 
ground, and made clay of the spittle, and he anointed 
the eyes of the hlind man with the clay, and said unto 
him. Go, wash in the pool of Siloam, (which is by in- 
terpretation, Sent.) He went his way therefore, and 
washed, and came seeing, John ix, 6. 

697. And, behold, there was a woman which had a 
spirit of infirmity eighteen years, and was bowed toge- 
ther, and could in no wise lift up herself. And when 
Jesus saw her, he called her to him, and said unto her, 
Woman, thou art loosed from thine infirmity. And he 
laid his hands on her ; and immediately she was made 
straight, and glorified God, Luke xiii, 11. 

698. And, behold, there was a certain man before 
him which had the dropsy. — And he took him, and 
healed him, and let him go, Luke xiv, 2. 

699. And when he had thus spoken, he cried with 
a loud voice, Lazarus, come forth ! And he that was 
dead came forth, bound hand and foot with grave 
clothes ; and his face was bound about with a napkin. 
Jesus saith unto them, Loose him, and let him go, 
John xi, 43. 

700. And when he saw a fig tree in the way, he 
came to it, and found nothing thereon, but leaves only, 
and said unto it, Let no fruit grow on thee hencefor- 
ward for ever. And presently the fig tree withered 
away, Matt, xxi, 19. 



RECITATION XLI. 21S 

701. And one of them smote a servant of the high 
priest, and cut off his right ear. And Jesus answered 
and said, Sutler ye thus far. And he touched his ear, 
and healed him, Luke xxii, 50. 

NOTES ON RECITATION XLI. 

691. And they did all eat, and were Jill ed^ A similar 
miracle we have already noticed, 686. In the other case 
there were five thousand and upward fed from five loaves 
and two fishes ; here there were four thousand from seven 
loaves and a few fishes ; and in each case they had enough 
and to spare. 

It is certainly worthy of remark, how particular the 
writers of the New Testament are in giving an account 
of Christ's devotion at the time of his meals. Before the 
bread was broken He gave thanks to God, the great Giver 
of every good and perfect gift. Offering thanks to the 
gods before and after meals was practised, with special 
strictness, among the most ancient heathen. Thus iio- 
mer, describing a feast, says : — 

"The first fat offerings to the immortals due, 
Amidst ttie greedy flames Patroclus threw." — Pope, 

Among the Jews, it was customary for one to give 
thanks, in the name of the rest, saying, " Let us give 
thanks ;" and the others answered at the conclusion, 
" Amen !" Before commencing their meals, the follow- 
ing form was used : — 

'* Blessed art thou, our God, King of the universe, who 
bringest bread out of the earth !'' 

When they were concluded, they said : — 

" Blessed be our God, the King of the universe, the 
Creator of the fruit of the vine I'' 

These, or similar forms, there is every reason to believe 
Christ used, before and after His meals. 

692. And led him out of town'] That is, out of the town 
of BethsaJda. The reason of His doing this was, proba- 
bly, to exhibit to the inhabitants His grief and displeasure 
for their wickedness and ingratitude in not profiting by 
the miracles which He had wrought among them before. 
See Matt, xi, 21. 

/ see men as trees walking'] These words seem to ex- 
press the effect which the sight of new objects had upon 



214 BIBLICAL INSTITUTES. 

his mind. *' I see men, whom I distinguish from trees 
only by their walking.'^ (Campbell,) 

693. Rebuked the devil] The evil spirit. St. Mark 
tells us what Christ said to him : — " Thou dumb and deaf 
spirit, I charge thee, come out of him, and enter no more 
into him." But, with what propriety or seeming honesty 
Christ could have said thus, if this child was not positively 
possessed by an evil spirit, who was conscious of exist- 
ence, and capable of hearing what Christ said, no one 
who denies the existence of devils has ever informed us. 

695. Slieiv yourselves unto the priests'] Christ does not 
even intimate to these afflicted men that he would heal 
them, according to their request ; probably this was to try 
their faith. He directs them to apply for the judgment of 
the priest, agreeably to the law, Lev. xiii, 2 ; xiv, 2-4. 
Having been once known as lepers, they would have been 
subjected to great inconvenience had they gone into any 
place without permission from the priests. Numb, v, 2. 

696. Anointed the eyes of the blind man with clay] But 
there was certainly no natural connection between the 
means used in this case, and the end effected. Filling 
one's eyes with clay would naturally be the way to spoil 
the si<iht, as well as the eye, entirely ; but Christ in this, 
as in other cases, directed the man who wished His aid to 
the use of means, the more effectually to enlist his own 
agency, as well as the exercise of his faith, to obtain the 
blessing he wanted. 

Pool of Siloam] This was a fountain under the walls 
of Jerusalem, on the east ; and was probably nearer than 
any other to the temple. Messrs Fisk and King, mission- 
aries to Palestine, speak of this fountain in their Journal, 
under date of April 28, 1823: — "Near the south-east 
corner of the city, at the foot of Zion and Moriah, is the 
pool of Siloah, (see Neh. iii, 15,) whose waters flow with 
a gentle murmur from under the holy mountain of Zion, 
or rather from under Ophel, having Zion on the west, and 
Moriah on the north. The very fountain issues from a 
rock, twenty or thirty feet below the surface of the ground, 
to which we descended by a flight of steps. Here it flows 
out without a single murmur, and appears clear as crystal. 
We drank of the water, and found it soft, of a sweetish 
taste, and pleasant." 



RECITATION XLI. 216 

700. The fig-tree withered axvaij'] This tree, it is said, 
in a congenial climate, bears fruit constantly through the 
year. When, therefore, Christ found nothing but leaves 
on this tree. He uses it as an emblem to point out the state 
of the Jewish nation, and the punishment which was about 
to come upon them for their wickedness in not bringing 
forth fruit to the praise and glory of God. 

aUESTIONS ON RECITATION XLI. 

What is the subject of ihis recitation ? 

691. What was the occasion of Christ^s perform'n? this miracle? 
What are the particulars of it? What was the difference between 
this an I another sinnilar one? What is worthy of remark here? 
What form of devoiion was practised with strictness anfiong the most 
ancient heathen ? Should Christians be less strict in th( ir forms of 
devotion than the heathen ? What was customary amons: the Jews? 
What was their form of thanks before their meals ? What was their 
form of thanks after their meals were concluded ? 

692. Who was broui^ht to Christ? Where was Christ at this 
tine? Why may we su pose He led this blind man out of this 
town ? What does Christ say in another place concerning this peo- 
ple? What did this blind man, say after Christ put His hands on 
him? What did he express by this? What did he probably mean 
by these words? What is said of him after Christ put His hands on 
him the second time ? 

693. Have you examined the account of this miracle as it is given 
at laro^e by St. Matthew ? To whonn did the father of this child eo 
for kelp before he came to Christ ? Why could they not help his 
son? Ho A^ did the father come t.n Christ? What did he say to 
Christ? What did Christ do? What did He say? In what im- 
propriety does it involve Cnrist to suppose that this child was not 
possessed by a conscious evil spirit? 

694. For what purpose was money wanted by Christ and Peter at 
this time ? Inreadiogthe accounts which are given in the New Testa- 
ment of Christ, have you ever marked nny thing like insubordination 
in Him to the government under which He lived ? What duty should 
we learn from this? 

695. Who met Christ as He was entering a certain village? Why 
did they stand afar off? What direction does Christ give them ? 
Why was it necessary for them to do so? 

696. In what respect was this case of blindness peculiar? What 
did Christ do to him? How does this seem to agree with what is 
said 675.(2.? Wherein did the means which Christ used in effect- 
ing this miracle, differ from means used by any one in any common 
case? Why did Christ direct the man to use any means at all? 
Where did He direct him to wash his eyes? Where was this situ- 
ated ? What does Messrs. Fisk and King say of this fountain ? 

697. What was there affecting in the condition of this woman? 
Where was she at tins time ? Are we not too apt to make our in- 
firmities an excuse for staying away from the house of God ? What 



216 BIBLICAL INSTITUTES. 

did she do when she was healed ? What do you behold in her con- 
duct worthy of imitation? 

69S. What are the particulars nf the miracle mentioned here ? 

699. Can you give some account of what preceded ihc working of 
this miracle? What did Christ say when He rais* d Lazc»rus? 
What was the effect? Was not this a mo-t astonishing display of 
omnipotence? Ho^v did this miracle affect those who ^aw it? 
What inference may we d aw from comparing what is said in Luke 
xvi, 31, with this miraclri and the effect which it produced ? 

700. Where was this fi^-tree situated ? If whai histoiians say of 
this tree be true, might not Christ have reasonably expected lo find 
fruit on this one at that time? For what purpote uid Christ cause 
it to wither and die ? 

701. What effect were it reasonable to suppose this miracle should 
have liad on tho^e wh > witnessed it? Are men always convinced of 
error when they might be? Havii you ftlt your faith stn ngihencd 
and confirmed in the Christian reli^i>n, in stur<ying the account 
which the New Tes ament gives of Christ's miraces? 

What di.^position should your faiih inspire in you toward others 
who do not believe? What is said of such a? believe, though they 
have ni>t seen Christ, nor the works which He performed? Can 
you cLim this blessing ? 



RECITATION XLII. 

The sufferings and death of Christ. The end for which 
He suffered. 

702. Then said he, Lo, 1 come to do thy will, 
God. He taketh away the first, that he may establish 
the second, By the which will we are sanctified, 
through the suffering of the body of Jesus Christ once 
for all^ Heb. x, 9. 

703. Now is my soul troubled, and what shall I say ? 
Father, save me from this hour : but for this cause 
came I unto this hour, John xii, 27. 

704. And he said unto them, My soul is exceeding 
sorrowful unto death, Mark xiv, 34. 

705. And being in an agony, he prayed more earn- 
estly ; and his sweat was as it were great drops of 
blood falling down to the ground, Luke xxii, 44. 

706. And he, bearing his cross, went forth into a 
place called the place of a skull, which is called in the 
Hebrew Golgotha ; where they crucified him, and two 



RECITATION XLH. 217 

others with him, on either side one, and Jesus in the 
midst, John xix, 17. 

707. And it was about the sixth hoiar^ and there 
was darkness over all the earth [or land] until the 
ninth hour. And the sun was darkened, and the vail 
of the temple wsb rent rn the midst, Luke xxiii, 44. 

70&. And at the ninth hour Jesus cried with a loud 
voice, saying, Eloi, Eloi, lama sabachthani 1 which is, 
being interpreted. My God, my God, why hast thou 
forsaken me 1 Mark xv, 34. 

709. Jesus, when he had cried again with a loud 
voice, yielded up the ghost. And behold, the vail of 
the temple was rent in twain from the top to the bot- 
tom ; and the earth did quake, and the rocks rent ; 
and the graves were opened ; and many bodies of the 
saints who slept, arose, and came out of the graves 
after his resurrection, and went into the holy city, and 
appeared unto many. Matt, xxvii, 50. 

710* For Christ also hath once suffered for sins, the 
just for the unjust, that He might bring us to God, 
beins: put to death in the flesh, but quickened by the 
Spirft, 1 Pet. iii, 18. 

711. And the bread that I will give is my flesh, 
which I will give for the life of the world, John vi, 51. 

712. Take heed therefore unto yourselves, and to 
all the flock over the which the Holy Ghost hath 
made you overseers, to feed the Church of God, 
which he halh purchased with his ow^n blood, Acts 
XX, 28. 

713. For if, when we were enemies, we were re- 
conciled to God by the death of his Son ; much more, 
being reconciled, we shall be saved by his life, Rom. 
v, 10. 

714k For I delivered unto you first of all, that which 
I also received, how that Christ died for our sins ac- 
cording to the Scriptures, 1 Cor. xv, 3. 

715. For he hath made him to be sin for us, who 
knew no sin ; that we might be made the righteous- 
ness of God in him, 2 Cor. v, 21. 

19 



218 BIBLICAL INSTITUTES. 



NOTES ON RECITATION XLII. 

702. / come to do thy icill'] From this, and various 
other places in the Bible, we learn, that the second person 
in the adorable Trinity offered Himself to be incarnated 
for the salvation of the world, freely ; and that Christ was 
not necessitated to suffer for this purpose against His 
own will. 

By the ivhich willl It was the will of God that Christ 
should offer Himself as a sacrifice for sin ; and hence the 
first covenant, under which the blood of animals was offered 
to point out this great sacrifice of Christ, is now passed 
away. According to this will we are saved, and not by 
virtue of the Jewish sacrifices. 

703. A7id ivhat shall I say ?] Shall I say, Father, save 
me from this hour ? Shall I refuse to drink this cup, when 
I have come into the world for this very purpose ? No ! 
But yet my soul naturally abhors death, and shrinks from 
the weight of agony which I am now about to suffer; 
hence my soul is troubled. This I believe to be the sense 
of these most affecting words. 

704. J\Iy soul is exceeding sorroivful~\ What language 
is here 1 And what a scene these words describe ! 

'* O Lamb of God ! was ever pain^ 
Was ever love like thine T" 

Here is sorrow, and agony^ and death, beyond the power 
of super-human conception ; too solemn, too awful for 
any language to describe, or mortal sense to bear ! 

705. And being in an agony~\ Now the Lamb of God 
atones for the sins of the world ! This agony was not for 
Himself; it was not on His own account. He was with- 
out sin ; guile was never found in His mouth. He suffers 
the just for the unjust. 

His sweat was as it were great drops of blood falling 
doiGfi to the gy'ound'] And what could be the cause of all 
this unprecedented and unearthly suffering ! Christ was 
now in perfect health, in the very prime and fullest vigour 
of life. He had never sinned ; and what is not the least 
of all to be considered, at this very moment. He held death 
at His command. Yet such was the reality and intensity 
of His mental agonies, that the constitution of His nature 



RECITATION XLII. 219 

was dissolved, and the blood forced through the outer sur- 
face of the body, in unnatural and successive drops to the 
ground ! God Himself gives the answer — He suffered 

THE JUST FOR THE UNJUST ! 

706. Called the place of a skull] This was so called, 
probably, because it was a place of public execution ; and 
the skulls of such as had suffered capital punishment were 
still to be seen there. 

They crucified him'] This was a Roman custom of pu- 
nishing the meanest of their slaves, and for the worst of 
crimes, robbery and murder ; but none others than slaves 
were ever punished with this horrid and ignominious death, 
let their crimes have been what they might. According 
to St. Jerome, the form of the cross, on which our Lord 
suffered, w^as like the figure of a man standing erect, with 
both arms extended at full length. To such a form Christ 
was nailed, John xx, 25 ; though this was not always 
done, as the criminals were sometimes fastened to the 
cross with cords, and thus left to suffer many days before 
they died. 

707. And the vail oj the temple ivas renf] This was a 
vail, or curtain, which divided what was called the holy 
place in the temple, where the common priests ministered 
constantly, from another place called the holy of holies, or 
the most holy. This was entered but once a year, and 
then by the high priests only, when they made a general 
expiation for the sins of the people. This rending of the 
vail is explained by the apostle in Heb. x, 19-22. 

708. Why hast thou forsaken me?] These words are 
quoted from Psa. xxii, 1. But David certainly never used 
them to signify that he was literally and positively aban- 
doned of God, but simply to express the extreme distress 
and mental anguish in which he was involved. In the 
same sense these words are here used by our adorable 
Saviour, probably, though to express a state of mental 
agony, infinitely above any thing and every thing which 
David, or any other man, ever endured. 

710* He suffered for sins] Compare this with 467 and 
581. Some object to the idea of vicarious suffering, be- 
cause their notions of it do not agree with other notions 
which they have received concerning justice. But, in re- 
lation to this, and similar places in the Bible, it may be 



220 BIBLICAL INSTITUTES. 

observed : — (L Christ bad an infinite right to suffer for 
the sins of the world, if He chose to do so. Hence He 
fiays, / have power to lay down my life, and I have power 
to take it again ; but this He never could have said in 
truth, if He bad not been God manifested in the flesh. 
Not the holiest man that <ever lived could say this with 
propriety ; for no man ever did or ever will have the con- 
trol over his own life. This is a right which never did^ 
and never can belong to any dependent creature. (2. If 
Christ did suffer at all, it involves just as much injustice, 
seeing He did not and could not suffer for His own sin, 
to admit this, as it does to suppose that He suffered for 
others. (3. The Bible declares plainly and repeatedly 
that Christ did really suffer in our stead, so that it is now 
possible for man to be forgiven^ and escape the punish- 
ment due to sin, on certain conditions. No one fact is 
asserted in the Bible more distinctly and unequivocally 
than this ; and none can be of more importance to the 
world. 

715. Made him to be sin'] That is, a sin offering. So 
also in Heb. ix, 28. He shall appear the second time 
without a sin offering. 

QUESTIONS ON RECITATION XLII. 

What is the subject of this recitation ? Should not our hearts be 
most solemnly impressed with the momentous imporlance of this 
subject ? 

702. Who was this who said thus? What do we learn from 
these words? What was the will of God? What is now taken 
away ? How are we sanctified ? 

703. What is the probable sense of these words ? 

704. What did Christ say? Have you ever reflected seriously 
on these words ? 

705. In what language are the sufferings of Christ described here? 
Is it not probable, that at this time He endured the greatest weight 
of agony ? Could these unparalleled sufferings have been on His 
own account? How do you prove that He could not have suffered 
on His own account ? Could Christ have been afraid to die ? Why 
not ? Have you never read the accounts of many pious persons of 
both sexes who met the greatest calamities, and even death itself, 
without any agony of mind ? If Christ, then, had death under his 
control, what must have been the causeof His unexampled agony? 
Can you reflect on this fact without having your heart affected ? 

706. To what place did Christ go forth ? Why was this so called ? 
What did they do to Christ there? Who were crucified with Him ? 
Was this kind of punishment a Roman or a Jewish custom ? On 
whom was this death inflicted ? For what crimes ? How were they 



RECITATION XLIII. 221 

fastened to the cross ? How was Christ fastened to the cross ? How 
does this appear? 

707. How long did the darkness continue when Christ was cruci- 
fied ? What do you imagine your feelings would now be, should a 
general darkness cover the heavens and the earth, from twelve 
o'clock at noon, till three o'clock in the afternoon ; and at a time 
when you knew that it could not be caused by any kind of aa 
eclipse ? And what may we suppose this effect must, in all proba- 
bility, have produced on the minds of the people when Christ was 
crucified ? What effect did it have, according to Matt, xxvii, 54, oa 
some of the people ? What is meant by the vail of the temple ? 
What was typified by its beino; rent ? 

708. Did you ever think seriously as to the cause of Christ's cry- 
ing as it is here said He did ? What was it ? In what sense did 
David use the words here quoted by Christ? In what sense is it 
probable Christ used the same words? 

709. Does it not appear from these words that Christ was not 
murdered, or killed, in the common acceptation of these words? 
How is it said He died? What remarkable events are mentioned 
here as having taken place at the moment when He dismissed His 
spirit, and left His body upon the cross ? When did the saints arise 
whose graves were opened at that time ? 

710. For what did Christ suffer ? What is He called here ? For 
whom did He suffer? For what end did He suffer? What im- 
portant truth appears from comparing this passage with some others 7 
What is the first answer which may be made in reply to such as ob- 
ject to the doctrine of Christ's vicarious sufferings? What is the 
second ? What is the third ? 

711. What did Christ say He would give for the life of the world 1 
Whnt did He mean by this ? Is not such language as this calcu- 
lated to deceive us, if Christ did not design to be understood asmean-* 
ing that He was about to suffer in order to render man's salvation 
possible ? 

712. To whom was this direction given ? By what means has the 
Church of God been purchased ? 

713. By what means has the way been opened for man's recoRci- 
liation with God ? 

714. For what did Christ die ? Have you been saved by Him ? 

715. What was Christ made for us? Have you realized the 
benefits of this sacrifice ? Whose fault will it be if we are not finally- 
saved ? 

What general duty do you learn from this subject? 



RECITATION XLIII. 

The resurrection of Christ, His ascension into heaven. 
His intercession. His character as our Mediator. 

716. In the end of the Sabbath, as it began to 
dawn toward the first day of the week, came Mary 

19* 



222 BIBLICAL INSTITUTES. 

Magdalene, and the other Mary, to see the sepulchre, 
Matt, xxviii, 1. 

717. And behold, there was [or had been] a great 
earthquake : for the angel of the Lord descended from 
heaven, and came and rolled back the stone from the 
door, and sat upon it, Matt, xxviii, 2. 

718. His countenance was like lightning, and his 
raiment white as snow. And for fear of him the 
keepers did shake, and became as dead men. And 
the angel answered and said unto the women. Fear 
not ye : for I know that ye seek Jesus, which was 
crucified. He is not here : for he is risen, as he said. 
Come, see the place where the Lord lay^ Matt, 
xxviii, 3. 

719. But now is Christ risen from the dead, and 
become the first fruits of them that slept, 1 Cor. 
XV, 20. 

720. Whom God hath raised up, having loosed the 
pains of death ; because it was not possibk that he 
should be holden of it. Acts ii, 24. 

721. And he led them out as far as to Bethany, 
and he lifted up his hands and blessed them, Luke 
xxiv, 50. 

722. And it jcame to pass, while he blessed them, 
he was parted from them, and carried up into heaven, 
Luke xxiv, 50. 

723. For Christ is not entered into the holy places 
made with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence of 
God for us, Heb. ix, 24. 

724. Wherefore he is able also to save them to the 
uttermost [or evermore] that come unto God by him, 
seeing he ever liveth to make intercession for them, 
Heb. vii, 25. 

725. For there is one God, and one Mediator be- 
tween God and man, the man Christ Jesus, 1 Tim. ii, 5. 

726. But now hath he obtained a more excellent 
ministry, by how much also he is the mediator of a 
better covenant, which was established lupon better 
j)romises, Heb. viii, 6. 



RECITATION XLIIi. 223 

727. And if any man sin, we have an advocate with 
the Father, Jesus Christ the righteous, 1 John ii, 1. 

NOTES ON RECITATION XLIIL 

716. End of the Sabbath'] The word here rendered 
Sabbath, is (fa^fSdruiv, Sabbaths^ and this plural form is 
generally used for a week. The Sabbath of the Jews 
was the last day of the week, and corresponded with our 
Saturday. Henoe what took place here was at the elose 
of Saturday night, and early in the morning of the next 
day, which is hence called her^ the first day of the next 
week. 

717. Rolled back the stone'] This had been placed at 
the opening of the tomb, after Christ was laid in it, by 
Joseph, of Arimathea, probably to render the body of 
Christ as secure as possible, from being abused or taken 
away by His enemies. This stone was sealed, probably 
with Pilate's sea;l, similar to what we read in Dan. vi, 17. 
In addition to this precaution, a guard of sixty Roman soL- 
diers was ordered to watch the sepulchre. Matt, xxvii, 65., 

716. The keepers did shake and became as dead men] 
And yet the two defenceless women were calm and self- 
possessed ; they did not fear, though they saw the sixty 
Roman soldiers tremblings quaking, and falling around 
the sepulchre. 

719. J^ow is Christ risen from the dead"] That the 
apo&tle asserted no falsehood here, but that Chris^t did rise 
from the dead, as is set forth above, is proved beyond 
contradiction. (1. If Christ did not actually arise as the 
New Testament writers assert, why did not His enemies 
produce His body after the three days, within which He 
said He would arise again 1 They had it in their posses- 
sion, sealed under the rock, and guarded by no less than 
sixty armed men, enough surely to present the body of 
one dead man from running away. 

(^ The disciples could not have taken the body out of 
the sepulchre, if they would. It was death to a Roman 
soldier to sleep when placed upon guard ; and it would 
have been as great a miracle for sixty of them to have 
slept, under those circumstances^ while the body of Christ 
was taken away by the disciples, as it was for Christ to 
rise from the dead. And if they w^re all of them asleep, 



224 BIBLICAL INSTITUTES. 

they could not know that Christ's disciples took him 
away ; for aught they knew he did rise from the dead, 
while they were asleep. 

(3. The character of the witnesses, who have testified 
of Christ's resurrection, proves its truth. They were, es- 
pecially in the view of such as denied the truth of their 
statements, mean, and unlearned men. Eleven distinct 
appearances of Christ after His resurrection are mentioned 
by seven different Jewish writers. Now, if Christ never 
did rise from the dead, as they testified, the Jews and 
others had every inducement and every opportunity to 
prove the falsehood of what they said. This, however, the 
enemies of Christ never attempted to do. 

(4. The truth of Christ's resurrection is attested by 
what we know of the heathen records, which were kept at 
that time, and in which this event is mentioned. It was 
required of the deputies and governors of the different 
Roman provinces to record such events as occurred under 
their respective governments as were worthy of attention, 
and send an account of them to the emperor. That Pon- 
tius Pilate, who was then procurator of Judea, wrote an 
account of Christ's resurrection, and sent it to the emperor 
Tiberius, which was placed among the records of the em- 
pire at Rome, is attested by Justin Martyr and Tertullian, 
who were themselves heathen philosophers, but afterward 
they were converted to the Christian faith. 

720. Having loosed the pains of death'] The word 
\ii(fag, here rendered having loosed, is understood by 
Kype, Dr. A. Clarke, and others, to refer to the pains 
of death which Christ suffered in the garden (see 705) 
before His crucifixion ; having removed the pains of 
death. 

721. To Bethany] This was about two miles from Je- 
rusalem, and partly on the Mount of Olives. It was 
an elevation from which the whole city might be seen, 
Luke xix, 41. What an interesting sight that must have 
been ! While the blessed Jesus lifts His hands upon the 
heads of His disciples, and pronounces upon them His 
parting blessing. He rises and ascends into heaven. 

723. JVoty to appear in the. presence of God for us] He 
is our constant High Priest, who appears in the presence 
of God as our great Intercessor, having made satisfaction 



RECITATION XLIII. 225 

by His death and sufferings for the sins of the whole 
world. 

725. One Mediator between God and mmi] Christ is 
the middle Person between an offended God and offend- 
ing man ; and by His death, and constant appearajice and 
intercession in heaven, it has become possible for man to 
be forgiven, and to find acceptance with that God against 
whom he has sinned. Nothing can be more plain and 
express than those places in the Bible which speak of 
Christ as the sacrifice for sin, and as the only way of 
access to the Father. 

aUESTIONS ON RECITATION XLIII. 

What is the subject of this recitation? 

716. What day of the week was the Jewish Sabbath? With 
what day in our week does it correspond ? What is meant here by 
the end of the Sabbath ? Who went to the sepulchre at that early 
hour ? What may we infer from this fact in regaid to their views 
and feelings toward Christ? 

717. What did they observe had been done, when they arrived at 
the sepulchre? Who placed the stone there? For what purpose? 
What was done by the enemies of Christ to prevent His disciples 
from removing His body? 

718. What is said of the angel? How were the soldiers affected 
at the sight of him? How were the two women affected? How 
do you account for this difference? What did the angel say to the 
two Marys ? 

719. What is meant by Christ's becoming the first fruit of them 
that slept ? What is the first consideration by which you would 
prove that what is asserted here is true? Did they not know that 
Christ had said He would rise from the dead within three days? 
See Matt, xxvii, 63. Was it not their object to prevent His being 
stolen away, by sealing the sepulchre, and placing a guard of sixty 
men around it ? What is the second argument by which you would 
prove the truth of this doctrine ? What did the high priests and el- 
ders of the Jews tell the soldiers to say about the disappearance of 
Christ's body ? See Matt, xxviii, 1 1-13. What must have been the 
moral state of feeling in those priests and elders? What have you 
to say concerning the soldiers? How did they know that the dis- 
ciples did take away Christ's body, in case they were asleep ? What 
is the third argument in proof of Christ's resurrection? What is the 
fourth ? How does this appear ? How -do you prove that an ac- 
count of Christ's resurrection was jcept and sent to Rome by Pontius 
Pilate? When did Justin Martyr hve? When did TertulUan ? 

720. Who raised Christ? When did He suffer the pains of death? 
Must not the atonement have been made at that time, principally, at 
least? When was this stupendous work finished ? John xix, 30. 

721. To what place did Christ lead His disciples when He was 
about to leave them? Where was this place situated? What do 



226 BIBLICAL INSTITUTES. 

you observe concerning this Mount? What may we observe con- 
cerning this last interview which Christ had with His disciples? 
How long was He with them, more or less, after His resurrection 
until His ascension? Acts i, 3. 

722. In what was Christ engaged when He was parted from the 
disciples? What did the angels say to the disciples at that time? 
Acts i, 10, 11. When will Christ come personally to this earth 
again ? 

723. What is meant by the holy place made with hands? Where 
is Christ personally now ? For what purpose is He there in the 
character of a Priest? 

724. What is Christ both able and willing to do ? Who will be 
saved by Him? How does it appear that He is thus able to save 
all who come unto God by Him? 

725. How many parties are there between whom Christ is the 
Mediator? Who are they? What has Christ done to open the 
way for man's forgiveness and reconciliation with God ? What has 
man done to render such a mediation necessary? What would have 
been the condition of the world, had Christ never died for it? On 
what conditions do we obtain the saving benefits of Christ's death ? 

726. Than whom has Christ obtained a more excellent ministry ? 
What is meant by this? What is meant by the better covenant? 
What is meant by the better promises? 

727. If all men are positively punished for every sin which they 
commit to the full extent of the Divine law, what does this Advo- 
cate do for such as sin ? On what conditions may we be forgiven, 
so as not to suffer the punishment due to our sins? Have you com- 
plied with these conditions? 



RECITATION XLIV. 

The atonement. Its efficacy and extent. 

728. And he is the propitiation for our sins ; and 
not for ours only, but also for the sins of the whole 
world, 1 John ii, 2. 

729. Then he is gracious unto him, and saith, De- 
liver him from going down to the pit : I have found a 
ransom, Job xxxiii, 24. 

730. When thou shalt make his soul [or when his 
soul shall make] an offering for sin, he shall see his 
seed, he shall prolong his days, and the pleasure of the 
Lord shall prosper in his hand, Isa. liii, 10. 

731. He shall see of the travail of his soul, and shall 
be satisfied ; by his knowledge shall my righteous ser- 
vant justify many ; for he shall bear their iniquities, 
Isa. liii, 11. 



RECITATION XLIV. 227 

732. Behold the Lamb of God, which taketh [or 
beareth] away the sin of the world, John i, 29. 

733. And I, if I be lifted up from the earth, will 
draw all men unto me. This he said, signifying what 
death he should die, John xii, 32. 

734. And that he died for all, that they which live 
should not henceforth live unto themselves, but unto 
him which died for them, and rose again, 2 Cor. v, 15. 

735. Who gave himself a ransom for all, to be testi- 
fied [or a testimony] in due time, 1 Tim. ii, 6. 

736. Who gave himself for us, that he might redeem 
us from all iniquity, and purify unto himself a peculiar 
people, zealous of good works. Tit. ii, 14. 

737. Much more then, being now justified by his 
blood, we shall be saved from wrath through him, 
Rom. V, 9. 

738. Seventy weeks are determined upon thy peo- 
ple, and upon the holy city, to finish [or restrain] the 
transgression, and to make [or seal up] an end of sins, 
and to make reconciliation for iniquity, and to bring in 
everlasting righteousness, and to seal up the vision and 
prophecy, [or prophet,] and to anoint the Most Holy, 
Dan. ix, 24. 

739. And not only so, but we also joy in God, 
through our Lord Jesus Christ, by whom we have 
nov7 received the atonement, [or reconciliation,] 
Rom. V, 11. 

740. In whom we have redemption through his 
blood, the forgiveness of sins, according to the riches 
of his grace, Eph. i, 7. 

741. But now, in Christ Jesus, ye, who sometime 
were afar off, are made nigh by the blood of Christ, 
Eph. ii, 13. 

742. Wherefore Jesus also, that he might sanctify 
the people with his own blood, suffered without the 
gate, Heb. xiii, 12. 

743. Forasmuch as ye know that ye were not re- 
deemed with corruptible things, as silver and gold, from 
your vain conversation received by tradition from your 



228 BIBLICAL INSTITUTES. 

fathers ; but with the preeious blood of Christ, as of a 
lamb without blemish and without spot, 1 Pet. i, 18. 

744. All things are of God, who hath reconciled us 
unto himself by Jesus Christ, and hath given to us the 
ministry of reconciliation, 2 Cor. v, 18. 

745. God was in Christ, reconciling the world unto 
himself, not imputing their trespasses unto them ; and 
hath committed [or put m us] the word of reconcilia- 
tion, 2 Cor. V, 19. 

746. For if the blood of bulls and of goats, and the 
ashes of an heifer sprinkling the unclean, sanetifieth to 
the purifying of the flesh ; how much more shall the 
blood of Christ, who through the eternal Spirit offered 
himself without spot [or fault] to God, purge your 
conscience from dead works to serve the living God, 
Heb. ix, 13. 

747. And almost all things are by the law purged 
with blood ; and without shedding of blood is no re- 
mission, Heb. ix, 22. 

748. And they sung a new song, saying. Thou art 
worthy to take the book, and to open the seals thereof; 
for thou wast slain, and hast redeemed us to God by 
thy blood, out of every kindred, and tongue, and peo- 
ple, and nation, Rev. Vy 9. 

NOTES ON RECITATION XLIV. 

728. The propitiation for our sins'] The propitiatory 
victim for our sins. It is certain that Wagi^og^ here ren- 
dered propitiation^ is used in the Septuagint for Hi^^n^ 
which signifies a sin offerings on vjhich the sin ivas put, or 
to lohich it was imputed. See the following places, where 
it is used in this sense: Lev. iv, 4, 14, and compare Lev. 
i, 4; xvi, 21. See also Gen. iv, 7, where it should be 
rendered a sin offernng lieth at the door, Exod* xxix, 14 ; 
XXX, 10. Hence the sense of this text is, — Christ is the 
offering on which the penalty due to our sins was laid, 
and this penalty Christ has borne for the sins of the whole 
world of mankind in general^ and every human being in 
particular ; so that God is satisfied, and man may be justifi- 
ed and saved agreeably to the principles o( justice, truth, 
and goodness. 



RECITATION XLIV. 229 

729. / have found a ransom'] ^p^j signifies to cover^ 
overlay ; to atone^ expiate^ to appease. And it is used 
to denote the means by which one is covered and defended 
from suffering some evil to which he was exposed^ so that 
he may escape from it, and not suffer it. See Exod xxx, 
15 ; xxxii> 30 ; Psa. Ixxviii, 38 ; Jer. xviii, 23; Ezek. xvi, 
63 ; Rom. iii, 25, 26 ; iv. 8. And many others might be 
added : but let the reader carefully consult these, and he 
cannot help seeing, that the notion of a sinner's being for- 
given and saved at the same time tljat he is punished for 
his sins, finds no countenance from the unperverted testi- 
mony of God's word. 

730. When his soid shall mahe an offering jor sin"] 
Observe how perfectly this language, which was uttered 
more than seven hundred years before Christ was born, 
agrees with the passages in Recitation XLIF, and also 
with 728, above, and compare this with 7C4 and 731. 

His seed] Such as are converted from sin, forgiven, 
and saved ; these shall prolong their existence ; their 
number shall be multiplied till the end of time. 

732. Which beareih aivay the sin of the ivorld'] Com- 
pare this with Isa. liii, 7 ; Exod. xxix, 38, 39 ; 1 Cor. v, 
7; Rev. v, 6 ; xiii, 8; and them w^ith 728, above. 

733. /// be lifted up] Or rather, When I am lifted 
up; see John iii, 14. By my sufferings I will open the 
way for the Gentiles to accept of salvation. See 834,835. 

734. And that he died for all] The word that, supplied 
in the first clause of this passage, rather mars than helps 
the sense. And he died for all ; for the whole world, for 
all who have sinned, for one in the same sense that He 
died for another, and for no one soul of the human family 
more than another. 

737. Saved from wrath] Here is another of a thousand 
places in the Bible which declare, that to be saved from 
the wrath or punishment which our sins have demerited, 
is one thing ; and not to be forgiven, but to suffer that 
wrath, is another. See 581. 

735. Seventy loeeks] This is a most remarkable pre- 
diction, and it is especially important, inasmuch as it seta 
forth so clearly the Scripture doctrine of Christ's vicarious 
sufferings for the salvation of the world. The Jews num- 
bered their years by sabbaths^ Lev. xxv, 8, so that they 

20 



230 BIBLICAL INSTITUTES. 

were divided into weeks of years. Hence, in prophetic 
language, a week signifies, as in the text, a space of seven 
years. The seveidy iveeks mentioned here, will then stand 
(or four hundred and ninety years^ which, reckoned from 
the time specified in the twenty-fifth verse of this chapter, 
see Ezra vii, 9-26, will bring the very month and year in 
which the Messiah suffered and made atonement for sin. 

Ezra received the command to rebuild Jerusalem in the 
month JVisan, answering partly to our Jlpril^ in the 3547th 
year of the world, and 457th before the birth of Christ. 
Hence C hrist was born in the 4004th year of the world, 
and crucified in the 4037th, on Friday, April 3d, he being 
thirty-three years of age. 

An end of sins'] That is, of the sin offerings. The 
death of Christ shall put an end to the Jewish sacrifices. 

Seal up the vision] Because in Christ's death all the 
prophecies concerning His sacrifice for sin shall be ful- 
filled ; and hence the necessity of this kind of prophecy 
shall cease. 

739. The atonement] Rather the reconciliation, xaraX- 
'Kaynv, and so this word is rendered in the margin, 744, 
745. Our relation to God has been so changed by the 
death of Christ, that we may now be forgiven, and de- 
livered from the demands of His justice. If Christ had 
not died this never could have been done. 

747. JViiJiQut sheddins; of blood is no remission] No 
sin was forgiven under the Mosaic economy without re- 
quiring the offender to typify the blood of Christ, by shed- 
ding the blood of some victim. 

478. Hast redeemed us to God by thy hlood] Thus in 
the Church of Christ, both on earth and in heaven, all who 
are saved ascribe the glory to God and the Lamb. They 
refer expressly to the blood of Christ as the means, as the 
great sacrificial offei^ing, on the account of which they are 
delivered from the punishment demeriied by their sins. 
No reference is made here to punishment as having been 
suffered, and in consequence of which they now enjoy the 
peace and blessedness of heaven. 

aUESTIONS ON RECITATION XLIV. 

What is the subject of this recitation ? 

728. Vy hat ii the meaning of the word here rendered propitiation ? 



RECITATION XLIV. 231 

What does the Hebrew word signify, of which this Greek word is a 
rendering, in the Old Tes ament? Have you examined the places 
here referred to? What do you 'earn from them? What dors the 
apostle mean in ih's text? Why do you infer that Curist died for 
every human being in particular? 

729. VV hen is God gracious to one so as to forgive his sin ? What 
reason is here a signed why God delivers such as come to Hin from 
the punishment due to their .«:ins? What is the meaning of the He- 
brew here rendered a ransom? What is it to denote ? Where is it 
used thus? Have y u examined each of the places here referred 
to? Whit do you learn from these passages? 

730. Wnen was this language uttered ? Wih what other places 
do€s it core^jpond in sentiinent? Have you compared the places 
referred to here? What do you infer from them compared toge- 
ther? Who are meant by the see-l of Christ? What is meant, by 
their prolon^ini: their days ? What shall prosper in the hands of 
Ch ist? Whar do s this mean? 

731. What shall Christ see? What does this mean? How did 
Christ bear our iniquities ? Has He justified or forgiven you ? 

732. What were the Jews commanded to offer as a daily sacrifice? 
What was typified by this? Where is He called a Lamb si. in for 
us ? What do you learn as to the subject nov/ uni^er consideration 
from an examination of the passages referred t'» here ? 

733. What is meant by Chiist's being lifted up? How does He 
draw men? If He draw us, what should we do? Will any be 
saved merely because Christ draws them, or strives with ther^ by 
His Spirit? 

734. For whom did Christ die? How does it appear that He 
died for all men? For what purpose did He die for all ? 

735. For whom did Christ ^ive himself a ransom? From what 
did He die to ranso n man? What is lo be done in due time ? What 
is m'^an' by this? 

736. For what purpose did Christ give himself for our sins ? What 
is the state of grace a person enj 'ys when redeemed from all ini- 
quity ? Do you b'jlieve m the possibility of obtaining this f^lc^sing 
before death? Are you seeking after it? For what are Christs 
people peculiar? 

737. By what are we justified? What does this mean? From 
what are those sav^d who are justified ? 

738. To what remarkable event do these words refer? What 
reason may be assigned for the Jews' not reading this prediction in 
their synagoeues ? See 27. How did the Jews number their years ? 
What is signified by a week in prophetic langtia^e ? How many 
years then are siirnified in this prediction? From what period are 
they to be reckoned'? When did Ezra receive the command to re- 
build Jerusalem? Adding the nu rjber of years menti'^ned in this 
predictioii to that period, to what year will this bring us? In what 
year of the world was Christ born ? In what year was He cruci- 
£ed ? In what month? What day of the mon'h ? What day of 
our week ? How old v/as Christ, then? According to the above 
may we not discover an error in our computi* g time from the birth 
of Christ? What is it? What is meant by Chri-^t's making an end 
af sins ? What by His seahng up the vision ? How does the Gos*- 



2S2 BIBLICAL INSTITUTES. 

pel restrain transg^ressions ? How was Christ anointed ? Mark i, 
10. How did He nnake reconciliation for lue sins of the world ? 

739. What is the nne.^nintr of ihe woid here rendered atonement? 
What is the sense of ihis pasige? 

740. Wliai is the sense of this pla^^e? 

741. Who were once afar off? How are they brought nigh? 
What is meant by this? See 391. 

742. VV h. re did Christ suffer ? For what purpose ? 
743 What i- the ^ense of this place ? 

744. What change is effected in the relation which sinners sns- 
tained to Go'l by the death of Chri^t ? What is meant by the minis- 
try of reconciliation ? To wlom is this commiited ? 

745. How has God rhanged the lelavion of sinners? Can one be 
punished for a sin which is not imputed to him ? Wh t sn is that 
for which no one is condemned ? See 732; X hn iii, 19. What sins 
are imputed to men? How can they be saved from the punishment 
4,ue to ihese sins? 

746. What is the sen«e of this place ? 

747. What is meant here? Why was the blood of Christ so fre- 
quently typified under ihe law? 

748. Who are the persons mentioned here? To what m^ans do 
they ascribe their redemption? Did you ever read in the Bible of 
any who ascribed tlieir redemption or salvation to any other cause? 
What do you infer fiom this ? 



RECITATION XLV. 

The Godhead of Jesus Christ. His supreme Divinity. 

749. In the beginning was the Word, and the Word 
was with God, and the Word was God. The same 
was in the beginning with God, John i, 1. 

750. Go ye therefore, and teach [or make disciples 
of] all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost, Matt. 
Kxviii, 19. 

751. Let this mind be in you, which was also in 
Christ Jesus ; who, being in the form of God, thought 
it not robbery to be equal with God, Phil, ii, 5. 

752. Whose are the fathers, and of whom, as con- 
cerning the flesh, Christ came^ who is over all, God 
blessed for ever. Amen, Rom. ix, 5. 

753. Jesus saith unto them. Verily, verily, I say unto 
you, Before Abraham was, I am, John viii, 58. 

754. I and my Father are one. Then the Jews 



RECITATION XLV. 233 

took up stones again to stone him. Jesus answered 
them. Many good works have I shewed you from my 
Father ; for which of those works do you stone me 1 
The Jews answered him, saying, For a good work we 
stone thee not ; but for blasphemy ; and because that 
thou, being a man, makest thyself God, John x, 30. 

755. Now there are diversities of gifts, but the same 
Spirit. And there are differences of administrations, 
[or ministries,] but the same Lord. And there are di- 
versities of operations ; but it is the same God which 
worketh all in all, 1 Cor. xii, 4. 

756. For in him dwelleth all the fulness of the God- 
head bodily, Col. ii, 9. 

757. Looking for that blessed hope, and the glorious 
appearing of the great God and our Saviour Jesus 
Christ, Tit. ii, 13. 

758. Who is the image of the invisible God, the first 
born of every creature ; for by him were all things 
created, that are in heaven, and in earth. And he 
is before all things, and by him all things consist. 
Col. i, 15. 

759. The glorious Gospel of Christ, who is the 
image of God, 2 Cor. iv, 4. 

760. Who being the brightness of his glory, and the 
express image of his person, Heb. i, 3. 

761. Grace be unto you, and peace, from him which 
is, and which was, and which is to come. Rev. i, 4. 

762. His name shall be called Wonderful, Coun- 
sellor, The mighty God, The everlasting Father, The 
Prince of Peace, Isa. ix, 6. 

NOTES ON RECITATION XLV. 

749. In the beo^inning'] Here is a most evident allusion 
to the first verse in the Bible, In the beginning God cre- 
ated the heavens and the earth. The meaning of the 
apostle is, that the Person which dwelt in the body of 
Jesus Christ, concerning whom he was about to write, ex- 
isted at the time when this world was created, in the same 
sense, and with precisely the same attributes as the place 
to which he alludes, Gen. i, 1, affirms of the infinite God. 

20* 



2S4 BIBLICAL INSTITUt'ES. 

That this was the meaning of the apostle in this place, fe 
proved : — 

(1. From the fact that the Word here spoken of is de^ 
Glared expressly, and v^ithout any qualification, to be God^ 
in the very same sense that the word " God^' is used here 
to designate the Father. 

(2. He sets forth the unoriginated existence of the 
Word, in the same way, and by the same language, that 
Moses used in commencing the Old Testament history, 
to set forth the existence of the eternal God. God was 
-tn the beginning. The Word was in the beginning. 

(3. He not only declares plainly and unequivocally, 
that the Word was God, but he adds, manifei^tly to pre- 
vent any misapprehension of his meaning, the Word was 
WITH God; which he never could have said, if he had 
meant simply that the Word was merely an attribute of 
the Divine nature. This expression obviously implies, 
the personal^ eternal existence of the Word, not in, but 

WITH the ETERNAL GoD. 

750. In the name of the Father, arid of the Son, and of 
the Holy Ghosf] Here are three Persons mentioned in 
such a way as to show most conclusively, that they con- 
stitute ONE God, without any priority of existence or dis* 
tinction of attributes. Says Dr. Waterland^ "'The fornu 
running in the name, not names,, of these three, might 
insinuate that the authority of all the three was the same> 
their power equal, their persons undivided, and their glory 
one.'' 

751. In the form of God'] Christ was as really God in 
His Divine nature, as He was a man as it respects His 
human nature. The one is asserted here as clearly as the 
other. In the form of God, with God, and equal with 
God, are synonymous, and as expressive of true and uno- 
riginated Divinity, as any language can be. 

752. God blessed for ever] No criticism or argument 
can effectually evade the meaning of this express declara- 
tion of God's unerring word. Christ is God. He is God 
over all. He is God blessed for ever. If men were only 
willing to receive the inspired word as they find it, without 
any evidence of corruption, from how much sophistry and 
pains taking it would save them ! 

753. Before Jibram was I am] So Jehovah signified 
His own existence to Moses, 160. 



RECITATION XLV. 235 

754. Are one] One God. So the Jews certainly un- 
derstood Christ to mean, as the text declares ; nor can 
any satisfactory reason be assigned why Christ did not 
correct the impression which His words left on their min<is, 
in case they did misunderstand Him. 

755. The same Spirit, — the same Lord, — the same 
God] These three Persons, in one God, who works all 
that is good, in all who are good. The structure of this 
passage was evidently designed to give this meaning. 

756. Fulness of the Godhead bodily] See John xiv, 10 ; 
Col. i, 19. The meaning is, All those perfections which 
are essential to the eternal God, really dwelt in the person 
of Jesus Christ. 

757. The great God] That Jesus Christ is the person 
here called the great God, is conclusively evident from the 
following among many other considerations : — 

(1. Jesus Christ is the person who is every where men- 
tioned in the New Testament as appearing or coming ta 
judge the world, Matt, xvi, 27. 

(2. Christ is represented throughout the New Testa- 
ment as the Saviour of the world. This Saviour is here 
declared to be the great God. See Matt, i, 21 ; xviii, 11 ; 
Luke ii, 11 ; Acts iv, 12 ; xiii, 23. 

(3. Jesus Christ is set forth in the Bible as our hope^ 
Col. i, 27 ; 1 Tim. i, 1. Hence this text is rendered 
thus by one of the most eminent Biblical critics : " Ex- 
peeling the blessed hope and appearing of the glory of our 
great God and Saviour Jesus Christ,^^ {Gr. Sharp,) 

758. The image of the invisible God] This is alto- 
gether unlike 564, those places which affirm that man was 
created in God's image. It is not said here, or elsewhere^ 
that Christ was created in the image of any one ; the text 
declares that Christ is that very image of God in which 
man was created. 

(1. " An image, in the common acceptation of the word, 
is a similitude perfectly representing each feature and 
lineament of the person. (2. The word image, in some 
places of Scripture, means likeness, if not sameness of na- 
ture and properties, 1 Cor. xv, 49 ; Heb. xi, 1. (3. Jesus 
is the image of the invisible God. An invisible Being can 
only be seen by his effects of power, wisdom, goodness^ 
&c. An image of such a Being must therefore display 



236 BIBLICAL INSTITUTES. 

these effects, which cannot be done without possessing 
the Divine attributes." {Holden^s Scrip, Tes,) 

First 6oni] Rather 'jrpwToroxocr, ^V*^ producer; from 
'TpGJToc:, firsts and TsVoxa, per. nriid. of tixtw, / begets pro- 
duce, or cause. That this is the meaning of this word 
here, is evident from the exegesis which the apostle him- 
self gives of it in the language with which it is followed : 
For by him, sxrici^ri, were all things created, produced, and 
brought into being. He is the first cause of all things, 
and by His permission and power all things consist. 

761. Is, tvas, and is to cornel He who always has been, 
who does now exist, and who always will be. See 160. 

762. The everlasting Father'] The Father of eternity, 
the eternal God. Stronger language could not be used to 
signify an unoriginated and eternal Divinity. 

aUESTIONS ON RECITATION XLV, 

What i«i tbe subject of our present recitation ? Do you firmly be- 
lieve this doctrine, as it is set forth in this recitation ? 

749. To what is there an allusion here? What is the meaning 
of this place ? What is the first aridument by which this is proved ? 
What is the second ? What is the third ? What is obviously im- 
plied in what the apostle says, was with God? Can you conceive 
it any way probable, that an inspired wiiter would have used such 
langLiai2:e as Ave find here, if he had not designed to teach the doc- 
trine of Christ's supreme Divinity? 

750. To whom was this command given? On whom is it binding 
now ? What are such commanded to do ? How many Persons are 
mentioned here? What is implied by the way in which they are 
mentioned? What d' es this form insinuate? If nothing more is 
meant by the Holy Gliost than simply an attribute of God, what 
reason can be adduced to show that one might not be baptized in the 
name of His omnipotence, or of His goodness? Do not such as deny 
the supreme Divinity of Christ involve themselves in a manifest in- 
consist' ncy, when they baptize in His name, the same as they bap- 
tize in the name of the Father? 

751. What duty is enjoined upon us here? What phrases are 
synonymous? What do they express? What language could be 
more so? 

752. To whom does tl e apostle here allude, by the term fathers? 
Of what nation of me: vas Christ born? Of what tribe in that na- 
tion? AVhat is Christ as to His Divine n:\tnre? If He were not 
God, in the strictest sense of the woid, would it not be blasphemy 
to call Him so, as the apostle does here? Whatp'obable reason 
may be assigned why some persons attempt to explain away the 
meaning of this plain language? 

753. What agreement do you observe between this text and the 
place here referred to ? Can you believe that Christ would have 



RECITATION XLVI. 237 

used such language, if He had not designed by it to set forth His 
own unor'ginated Divii iiy? 

754. What does Christ here ray of Himself? What did the Jews 
understand Hin to i* ean by this? What oid they aitempt. to do? 
Din Christ say any thing to show ihenr^ that thev misunderstood 
Him ? What did He say when the Jews toLi Him what they un- 
derstood Him to mean? Do^s not this imply that He wished to 
confirm ihem in thinkmg ibai He mcait to say, that He was God ? 

735. How many Persons a-e mentioned hete? What O'her pas- 
sages do yon remember where the same number is m.entionfd ? What 
are thesc- Peisons here called? What are they called in other 
places? What nieaning was this passage evidently designed to 
give ? 

756. What is the meaning of this place ? Can you sustain this 
by any other p issaees ? 

757. Who is called the great God here ? What is the first lemark 
by which ynu prove thi* ? Where is He :hus spoken ( f ? What 
is the second remark? What other places sustain you in this re- 
mark ? What is the third ? Where is Be spoken of thus ? How 
is this place rend- red by one eminent critic? 

758. What other places is this passage unlike? What is de- 
clared here in relujion to the image of God ? What is meant by an 
image, in the common acceptation of this word ? What is this word, 
in some places, used to signify, in the Bible? How can the itnage 
of an invisible Being be seen ? Can one ««isplay the image of ano- 
ther, Who is invisible, without possessir.g the very same attributes 
and perfections? Ho^v does it appear that the apostle means by 
the term, which is here ren<iered first born, the First Producer, or 
the First C uise of a'l things? Can y.>u put languai'C toi^e^her 
which will give a be ter idea of one great First Cause, the Creator 
and upholder of ^11 things, than you find here? 

759. With what othei place does this agrte? 

760. Of whom is this spokci? Would you dare to use this lan- 
guage of one who was created ? 

761. How is the past exis ence of Christ expressed here? How 
is His presjent existence expressed? What is said of His future 
existence ? With what other remarka'^le passage does this agree? 

762. What shall Christ's name be called? VVhat does the name 
everlasting Father signify ? 

Do you trust in Cnrist for salvation ? Dare you trust in any foe 
the sulvaiion of your soul, but the infinite God ? 



RECITATION XLVI. 

The supreme Divinity of Jesus Christ^ 

763. For whosoever shall call upon the name of the 
Lord shall be saved, Rom. x, 13. 

764. For we shall all stand before the judgment 
seat of Christ. For it is written, As I Uve, saith the 



238 



BIBLICAL INSTITUTES. 



Lord, every knee shall bow to me, and every tongue 
shall confess to God, Rom. xiv, 10. 

765. That, according as it is written, He that glo- 
rieth, let him glory in the Lord, 1 Cor. i, 31. 

766. But unto the Son he saith, Thy throne, O God, 
is for ever and ever, Heb. i, 8. 

767. And, Thou, Lord, in the beginning hast laid 
the foundation of the earth ; and the heavens are the 
work of thine hands, Heb. i, 10. 

768. I am Alpha and Omega, the beginning and 
the ending, saith the Lord, which is, and which was, 
and which is to come, the Almighty, Rev. i, 8. 

769. And they sing the song of Moses the servant 
of God, and the song of the Lamb, saying. Great and 
marvellous are thy works. Lord God Almighty ; just 
and true are thy ways, thou King of saints, [or na- 
tions,] Rev. XV, 3. 

770. Which none of the princes of this world knew ; 
for had they known it^ they would not have crucified 
the Lord of glory, 1 Cor. ii, 8. 

771. These shall make war with the Lamb, and the 
Lamb shall overcome them ; for he is Lord of lords, 
and King of kings. Rev. xvii, 14 

772. And when I saw him, I fell at his feet as dead. 
And he laid his right hand upon me, saying unto me. 
Fear not ; I am the first and the last. Rev. i, 17. 

773. But Jesus answered them. My Father worketh 
hitherto, and I work. Therefore the Jews sought the 
more to kill him, because he not only had broken the 
Sabbath, but said also, that God was his Father, mak- 
ing himself equal with God, John v, 17. 

774. But thou art the same, and thy years shall not 
fail, Heb. i, 12. 

775. Jesus Christ, the same yesterday, and to-day, 
and for ever, Heb. xiii, 8. 

776. But Jesus did not commit himself unto them, 
because he knew all men^ and needed not that any 
should testify of man ; for he knew what was in man, 
John ii, 25- 

777. Now v/e are sure that thou knowest all things, 
John xvi, 30. 



RECITATION XLVI. 239 



NOTES ON RECITATION XLVI. 

763. JVame of the Lord] This is a quotation from Joel 
ii, 32, Whosoever shall call on the name of the Lord, 
shall be delivered. The word in Joel rendered Lord, is 
nji'n% Jehovah, the proper name of the supreme God. 
The word by which this is most generally rendered, is 
Lord, and unlike most other English names of the Deity, 
it is printed in capitals, either to denote the attention 
which the Jews always paid to the original Hebrew name 
for which this stands, or out of reverence toward the 
Being whose existence it implies. See 475. 

764. The judgment seat oj Christ] See Isa. xlv, 23. 
One and the same thing is meant by hoiving the knee to 
God, and standing before the judgment seat of Christ. 

765. Glory in the Lord] In the context the apostle de- 
clares those to whom he addresses himself to be in Christ, 
whom God had made their wisdom, righteousness, sancti- 
fication, and redemption. The Lord Jesus Christ, there- 
fore, is that Jehovah in whom the prophet declares Israel 
shall glory, Isa. xlv, 24, 25. 

766. Thy throne, O God] And how could the testimony 
of the infinite God Himself be more explicit and clear 
in asserting any fact, than it is here in setting forth the 
eternal, underived Divinity of the Word which dwelt in 
His Son 1 This language is too plain, direct, and con- 
clusive, to be tortured by criticisms. However, some 
pretend to show that 'O ^povo^ Cou, o 0£o^, should be ren- 
dered, God is thy throne. But such a rendering violates 
one of the plainest rules of grammar, as all persons 
should know, especially when they set themselves to mend 
God's word. In that case, the original should read ^povog 
tfoD Qsog, as o ^povog would be without the article, it being 
the predicate of the preposition. And besides, it is a most 
preposterous idea to represent the inspired writer as saying 
that the infinite God is the throne on which a finite crea- 
ture is seated ! 

767. Thou Lord in the beginning] This is a quotation 
from Psa. cii, 25, of the very language with which the 
psalmist addresses Jehovah. The apostle here applies 
it to Christ. See 749. 



240 BIBLICAL INSTITUTES. 

768. / am Alpha and Omega] ''This mode of speech,'' 
says Dr. A. Clarke, "is borrowed from the Jews, who 
express the whole compass of things by n a^vleph, and 
n tau, the first and last letters of the Hebrew alphabet ; 
but as St. John was writing in Greek, he accommodates 
the whole to the Greek alphabet, of which A alpha and 
n omegn are the first and last letters." That this is 
Christ speaking in the text is evident from the context, 
which is certainly spoken of Him ; see also Rev. xxii, 13. 

769. Great and marvellous are thy ivorks'] The song 
of Moses is recorded in Exod. xv, 1-19. This was a 
song of praise to Jehovah. It is here sung to God and 
the Lamb. See Rev. v, 9. 

770. The Lord of glory] Who is meant in the Bible 
by the Lord of glory, we may learn by turning to Psa. 
xxiv, 8-10, and Acts vii, 2. 

771. Lord of lords, and King of kings] This is said 
of Christ. But the eternal God is designated also by this 
very significant title. 1 Tim. vi, 15, The blessed and 
only Potentate, the King of kings, and Lord of lords. 
Deut. X, 17. It cannot be shown from the Bible that the 
title Lord of lords was ever applied by any of the inspired 
writers to any created being. 

772. / am the first and the last] But no being, whose 
existence has had a beginning, could say this without 
downright blasphemy. Hence, if Christ spoke the truth 
when He uttered these words, He is unoriginated and 
eternal, in the unlimited sense of these words. 

773. JSIaking himself equal with God] This the Jews 
understood Christ to do, by His saying that He had the 
SAME RIGHT to work ivhicli God had. This Christ did 
say, and from which it is incontrovertible, that Christ 
possesses the very same attributes that are essential to 
the Father. 

774. Thou art the sam'i] No words could be more ex- 
pressive of eternity and immutability, than these, and for 
this purpose they are applied by the psalmist to the one 
eternal God ; yet the apostle quotes them here to set forth 
the existence of Christ, Psa. ci:, 27. 

775. Yesterday, and to-day, and for ever] Jesus Christ 
is the same now that He has been in all time past, and the 



RECITATION XLVI. 241 

same that He will be in all time to come ; from eternity to 
eternity the same. 

776. He knew what was in man] He was omniscienL 
And yet Solomon, addressing Jehovah, says. Thou, even 
thou only knowest the hearts of all the children of men, 
1 Kings viii, 39. See also Acts xv, 8 ; Rom. viii, 27 ; 
Jer. xvii, 10. 

777. Knowesl all things'] Nor could they have said 
more to express all which those believe who advocate 
Christ's true and proper Divinity. 

aUESTIONS ON RECITATION XLVI. 

"What is the subject of this recitation ? 

763. What important truth is asserted here? From what place in 
the Old Testament is this lext quoted ? Who is meant by the word 
rendered Lord ia Joel? How is the Hebrew of which the word 
Jehovah is the proper translation, generally rendered in the Old 
Testament? Why is the word Lord generally printed in capital 
letters when it stands for this Hebrew name? To whom does the 
apostle apply this quotation from Joel ? Could he have done this 
consistently, if Christ were not one in every sense with the Father? 

764. When shall we stand before the judgment seat of Christ? 
How is this same thing expressed in the place here referred to ? 
What may we infer from this ? Is it at all likely that the writers of 
the New Testament would quote passages from the Old Testament 
which are there spoken of God, and apply them as they do to Christ, 
if they did not believe in the supreme and unoriginated Divinity of 
Christ ? 

765. What does the apostle say in the context to this place? In 
whom does the apostle mean such should glory ? Have you com- 
pared this with the place referred to here ? What do you infer from 
them compared too:ether? 

766. How is the Lord Jesus Christ addressed here ? Is He not 
here called God? Is God the Father addressed any where in the 
Bible more explicitly and plainly in His character as God, than 
Christ is here ? Admitting Christ is originated in His existence, 
what absurdity does it imply to suppose that God is here addressed 
as Christ's throne? 

767. From what place is this passage quoted by the apostle ? How 
does it read there ? To whom does the apostle apply it ? What 
does it hence imply here ? 

76S. What idea was expressed by the Jews by referring to the 
first and last letters of their alphabet ? What idea is taught here 
by adopting this mode of expression ? What else does the person 
here speaking affirm of Himself? How does it appear to be Christ 
speaking here ? 

769. Who are the persons here spoken of? What song do they 
sing? What do they say in this song? Where do you find the 
song of Moses? Can you mention some sentences from it? To 

21 



242 BIBLICAL INSTITUTES. 

whom is this song now addressed ? How does it appear to be ad- 
dressed to God and the Lamb ? 

770. What reason is here assisjned why some crucified the Lord 
of glory? Can you quote the place in the Psalms, where David 
speaks of this person? Where else is he spoken of? How does it 
appear that God is referred to in all these places? 

771. Who are they that make war with the Lamb? What are 
some of those called who make war with His supreme Divinity ? 
Who will finally conquer ? What reason is here assigned for this ? 
Do you find that any of the inspired writers have ever applied this 
title to a created being? What do you infer from this fact? 

772. What must we understand from what Christ says here con- 
cerning Himself? Why might not one, whose existence had a 
beginning, utter such language as this ? 

773. How did the Jews understand Christ to make Himself equal 
with God ? What did Christ say to imply this ? If the Jews mis- 
understood Him, v/hat would honesty have influenced Christ to do, 
in that case ? 

774. Of what are these words most expressive? How are they 
used by the psalmist ? 

775. What is the meaning of this place? Can you believe that 
men, under the inspiration of God, would have used such language 
without design ? What was this design ? 

776. What attribute of the Divine nature is set forth here ? 
Where is this said to belong only to God ? 

777. What did the disciples say to Christ ? What did this most 
evidently imply ? 



RECITATION XLVIL 

The supreme Divinity of Jesus Christ. 

778. For where two or three are gathered together 
in my name, there am I in the midst of them, Matt, 
xviii, 20. 

779. And, lo, I am with you alway, even unto the 
end of the world, Matt, xxviii, 20. 

780. And hath put all things under his feet, and 
gave him to be the head over all things to his Church, 
which is his body, the fulness of him that filleth all in 
all, Eph. i, 22. 

781. But Christ is all in all. Col. iii, 11. 

782. Jesus, seeing their faith, saith to the sick of the 
palsy. Son, be of good cheer ; thy sins be forgiven 
thee. Matt, ix, 2. 

783. And whatsoever ye shall ask in my name, that 



RECITATION XLVII. 243 

will I do, that the Father may be glorified in the Son, 
John xiv, 13. 

784. All power is given unto me in heaven and in 
earth, Matt, xxviii, 18. 

785. And when they saw him they worshipped him. 
Matt, xxviii, 17. 

786. And they worshipped him, and returned to 
Jerusalem with great joy, Luke xxiv, 52. 

787. That all men should honour the Son even as 
they honour the Father. He that honoureth not the 
Son, honoureth not the Father which hath sent him, 
John v, 23. 

788. Calling upon God, and saying. Lord Jesus, 
receive my spirit. Acts vii, 59. 

789. And we are in him that is true, even in his Son, 
Jesus Christ. This is the true God, and eternal life, 
1 John V, 20. 

790. As the Father knoweth me, even so know I 
the Father, John x, 15. 

791. All things that the Father hath are mine, John 
xvi, 15. 

792. The word which God sent unto the children 
of Israel, preaching peace by Jesus Christ, (he is Lord 
of all,) Acts X, 36. 

793. I lay down my life that I might take it again. 
No man taketh it from me ; but I lay it down of my- 
self. I have power to lay it down, and I have power 
to take it again, John x, 15. 

794. All things were made by him, and without him 
was not any thing made that was made, John i, 3. 

795. Thomas answered and said unto him. My 
Lord, and my God, John xx, 28. 

NOTES ON RECITATION XLVII. 

778. There am I] Not, I will go to that place, but / 
am there. This is a plain and unequivocal declaration of 
omnipresence. No language affirms it in plainer terms 
of God the Father. This expression is not Umited or 
qualified in any way. Hence it follows that Christ is 



244 BIBLICAL INSTITUTES. 

omnipresent in every sense of this word ; that He is every- 
where present, at one and the same time. 

779. 1 am ivith you alwayl And how can such lan- 
guage be rationally accounted for, if Christ be not really 
possessed of all the attributes of Divinity ! Nor is it in 
the power of any man in the world to show, that, if Christ 
be not omnipresent. He did not, when He spoke these 
words, utter an unqualified falsehood ! 

780. The head over aW] He is the supreme Governor 
of heaven and earth ; He holds the sceptre of unlimited 
dominion. See 314. 

781. Christ is all in a//] If Christ is all and in all ; 
then Christ is God. Hence the apostle says, in another 
place, (speaking of the Son in His subordination to the 
Godhead, as Mediator between God and man,) that God 
may be all in all, 1 Cor xv, 28. See 755. 

782. Thy sins be forgiven thee'] The power to forgive 
sins belongs alone to the infinite God. Hence the Pha- 
risees accused Christ of blasphemy, when they understood 
Him to arrogate to Himself this right, Luke v, 21. But 
Christ gives not the least intimation, either that God had 
or could delegate this power to another, or that He had 
not forgiven the sin in question in the exercise of the 
same power, in the use of which God the Father forgave 
sin. 

783» That will I do] This text proves undeniably that 
Christ possesses omnipotence and omniscience in equality 
with the Father. Hence He says, John xv, 16, the Fa- 
ther Himself will give us whatsoever we ask in the name 
of Christ. 

784. Ml poiver] Here is another plain assertion of 
Christ's unlimited power. When it is said by Christ, that 
all power was given to Him, He evidently refers to that 
exhibition of the Divine attributes which He was com- 
missioned to make to the world as the Apostle of our 
salvation. Yet in that existence, to which He often re- 
fers, which He had with the Father before the world ivas, 
He possessed the sovereign and underived power of 
which He speaks here. 

785. They worshipped him] There is no mention made 
of any worship offered by any of the disciples to Christ 
before His crucifixion. The reason is, probably, they 



RECITATION XLVII. 245 

never offered any previous to His resurrection, as until 
this time their views were not clear and enhghtened, as it 
regarded His real character. Now to take into consider- 
ation the character which Christ had manifested during 
His life, and the real object for which He had made His 
appearance into the world, it is altogether incredible that 
He should suffer these disciples to prostrate themselves 
before Him in an act of religious devotion which was due 
alone to the eternal God, if Christ were not one with the 
Father in the possession of all those attributes and per- 
fections which rendered the Father a proper object of 
religious worship. The same remarks will apply to the 
case of Thomas, 795. 

787. Honour the Son even as they honour the Father'] 
And these words Christ utters but just after the Jews had 
accused Him of making Himself equal with God, see 
773. Surely He does not answer their charge in such lan- 
guage as this to convince them that they misapprehended 
His meaning! And without any doubt, if Christ had 
been affected with the one hundredth part of the fear that 
some might possibly offer Him religious homage, to which 
He had no claim, that some appear to feel in these days 
lest they themselves or others should render it to Him, 
He certainly would not have uttered the words of this text, 

788. Lord Jesus, receive my spirW] The time and the 
circumstances when this prayer was offered, were such as 
when one full of the Holy Spirit, as we are informed Ste- 
phen was, is not apt to mistake as to the proper object of 
prayer. 

790. Even so know I the Father] That is, I am just as 
truly omniscient as God the Father is. 

793. I lay it down of myself ] This Christ never could 
have said, had His existence been derived in any sense. 
See 710.(1. 

795. My Lord and my God] It is expressly declared 
that these words were addressed to Christ ; nor does 
Christ give the least hint that they were misapplied. Nay, 
He commends Thomas for this confession, and pronounces 
a blessing upon all such as, unlike him, should believe, 
without having seen the object of their faith. 
21^ 



246 BIBLICAL INSTITUTES. 



aUESTIONS ON RECITATION XLVII. 

What is the subject of this recitation ? 

778. What is the promise which Christ makes to such as meet in 
His name ? What is it to meet in His name ? Are we not now met 
in His name? May we not claim His blessing? Should we not 
strive to have an abiding conviction in our minds, that Christ is even 
now here with us ? What is meant by omnipresence? 

779. To whom was this promise made ? What, must Christ be 
in order to His being able to fulfil this promise? Can it be proved 
that Christ did not utter a falsehood in these words, if He be not 
omnipresent ? 

780. What is meant by Christ's being head over all ? How does 
this agree with what is said of God in the place here referred to ? 
What does it imply when it is said He fills all in all? 

781. What is implied when it is said Christ is all in all ? Can any 
one prove that the infinite Being is more than this ? Where is simi- 
lar language used concerning God ? Is there any language with 
which you are acquainted, more expressive of ivfinitude than this, 
which is here affirmed of Christ ? 

782. Whose prerogative is it to forgive sin ? If Christ forgave 
sins when He was on earth, may He not forgive sin now ? What 
did the scribes and Pharisees say when they understood that Christ 
forgave sins? How did Christ reply to them ? If Christ had not 
exercised the same power, in the forgiveness of sin, which was un- 
derstood by those Pharisees to belong alone to God, would He not 
have told them so ? 

783. What is proved by this text? With what other passage 
does this correspond ? 

784. What is plainly asserted here? Can it be said of God that 
He possesses more power than this ? 

785. What is the probable reason w^hy no mention is made of any 
worship offered to Christ by the disciples, previous to His cruci- 
fixion? To whom is rehgious devotion alone due? If Christ re- 
ceived the religious homage of those disciples, may we not justly infer 
from this that tde is a proper object of worship ? 

786. On what occasion was this act of devotion performed ? Is it 
likely that those disciples and apostles were not sufliciently informed 
to know who was a proper object of religious worship? If those 
apostles performed acts of devotion under such circumstances to 
Christ, what may we infer concerning some in these days who refuse 
to worship Him ? 

787. What gave occasion for the discourse in which these words 
are found? What was His design in expressing Himself thus? 
Can one honour God without worshipping Him? Can one honour 
Christ even as he honours God, without worshipping Him ? Can 
it be proved that one worships the Father, who has the Bible for his 
guide, while he does not worship Christ? 

788. Unto whom did Stephen pray when he was dying? What 
kind of a man was Stephen ? Acts vi, 8 ; vii, 55. Is it likely that 
he was deceived in praying to Christ? Do you know of any who 
i:efuse to pray to Christ ? Do such appear to be as full of the Holy 



RECITATION XLVIII. 247 

Spirit as Stephen was ? Whose example shall we be the most safe 
in following, that of this dying martyr, or that of such as will not 
pray to Christ? 

789. In what sense are Christians in Christ? What is Christ here 
called ? 

790. What is the meaning of these words ? 

791. Are all things of the Father any more than of Christ? 

792. Who is Christ? Is God more than this? 

793. Would you dare to say this ? Would an angel dare to say 
so ? Why not ? W^hat may we infer from these words ? 

794. By whom were all things made ? Could He Himself have 
been made? 

795. How did Thomas address Christ? Did Christ reprove 
him for this ? How did Christ commend Thomas for saying 
what he did ? 



RECITATION XLVIII. 

The character of Christ as a man. 

796. Forasmuch then as the children are partakers 
of flesh and blood, he also himself likewise took part 
of the same ; that through death he might destroy 
him that had the power of death, that is, the devil, 
Heb. ii, 14. 

797. For verily he took not on him the nature of an- 
gels [or he taketh not hold of angels ;] but he took on 
him the seed of Abraham, [or of the seed of Abraham 
he taketh hold,] Heb. ii, 16. 

798. Wherefore in all things it behoved him to be 
made like unto his brethren, that he might be a merci- 
ful and faithful High Priest in things pertaining to 
God, to make reconciliation for the sins of the peo- 
ple, Heb. ii, 17. 

799. For in that he himself hath suffered, being 
tempted, he is able to succour them that are tempted, 
Heb. ii, 18. 

800. Therefore also, that holy thing which shall 
be born of thee, shall be called the Son of God, 
Luke i, 35. 

801. Concerning his Son Jesus Christ our Lord, 
which was made of the seed of David according to 



248 BIBLICAL INSTITUTES. 

the flesh, and declared [or determined] to be the Son 
of God with power, according to the Spirit of holiness, 
Rom. i, 3. 

802. For we have not an high priest which cannot 
be touched with the feeling of our infirmities ; but was 
in all points tempted like as we are^ yet without sin, 
Heb. iv, 15. 

803. For such an high priest became us, who is holy, 
harmless, undefiled, separate from sinners, and made 
higher than the heavens, Heb. vii, 26. 

804. If ye loved me, ye would rejoice, because I 
said, I go unto the Father ; for my Father is greater 
than I, John xiv, 28. 

805. And being found in fashion as a man, he hum- 
bled himself, and became obedient unto death, even 
the death of the cross, Phil, ii, 8. 

806. Jesus therefore, being wearied with his jour- 
ney, sat thus on the well, John iv, 6. 

807. Jesus saith unto her. Give me to drink, John 
iv, 7. And it came to pass, as Jesus sat at meat in 
the house, behold, many publicans and sinners came 
and sat down with him and his disciples. Matt, ix, 10. 

808. And he left them, and went out of the city 
into Bethany; and he lodged there. Matt, xxi, 17. 
But as they sailed, he fell asleep. — And they came to 
him, and awoke him, saying. Master, Master, we pe- 
rish ! Luke viii, 23. 

809. Jesus wept, John xi, 35. And when he was 
come near, he beheld the city, and wept over it, Luke 
xix, 41. 

810. Jesus heard that they had cast him out ; and 
when he had found him, he saith unto him. Dost thou 
believe on the Son of God ? He answered and said, 
Who is he. Lord, that I might believe on him 1 And 
Jesus said unto him. Thou hast both seen him, and it 
is he that talketh with thee, John ix, 35. 

81 1. And no man hath ascended up to heaven, but 
he that came down from heaven, even the Son of man 
which is in heaven, John iii, 13. 

812. And when the centurion, which stood over 



RECITATION XLVIII. 249 

against him, saw that he so cried out, and gave up the 
ghost, he said, Truly this was the Son of God, Mark 
XV, 39. 

813. And he said unto them. Why are ye troubled ? 
and why do thoughts arise in your hearts ? Behold 
my hands and my feet, that it is I myself. Handle me, 
and see ; for a spirit hath not flesh and bones as ye 
see me have, Luke xxiv, 38. 

NOTES ON RECITATION XLVIII. 

796. Children are partakers of flesh and 6/ood] Since 
those who stood in perishing need of a Saviour were 
human beings, partakers of flesh and blood, and possessed 
of a material body, Christ took upon Himself the same 
kind of flesh, (see 2 Cor. iv, 11 ;) so that He was really 
human, as it respects the nature which He assumed, as 
much so as any part of mankind are. 

797. He took not on him the nature of angels'] Or, ra- 
ther, as in the margin. He taketh not hold of angels ; that 
is, Christ did not undertake to redeem angels : hence He 
did not take upon Him their nature. It was the world of 
mankind whom He undertook to redeem, and for whom 
to open the way of everlasting life. This He accom- 
plished, by taking upon Him man's nature, coming in the 
line of Abraham's posterity, according to the promise 
which God made to Abraham. See 384. According to 
the learned Ernesti, sifi'kaix^avS(^&ai, in the classical wri- 
ters, not only signifies to lay hold on, to lay hands on any 
thing, as in this text, but also to help, assist, to save. 
That Christ took hold on man's nature in this sense, the 
apostle declares, in the next verse, expressly. 

798. In all things it behoved him to be made like unto 
his by^ethren] In order for Him to become an acceptable 
sin offering, it was necessary that He should take upon 
Himself, not the body merely which is common to man ; 
but also that He should assume such a body, with all the 
afflictions and infirmities incidental to humanity, sin only 
excepted. Compare this with 728. It is a most glorious 
truth, that Jesus Christ was and is the sin offering, the 
victim slain, for the redemption of a lost and ruined world ! 
Of this truth, the Bible is full. 



250 BIBLICAL INSTITUTES. 

799. He himself hath suffered being tempted'] And in 
another place the apostle informs us, that He was tempted 
in all points, in every way that temptation could assail 
His soul or His body, just as we are tempted, except that 
He never gave way to the temptation, nor sinned in any 
way. See 802. Hence " He knows what sore tempta- 
tions mean,'* and now He can sympathize with the 
tempted. 

800. Called the Son of God"] Hence that Person, con- 
stituted by the eternal Word, and the human form which 
He assumed from this virgin, is called the Son of God^ and 
the Son of man. But He is never called thus by the sa- 
cred writers, except in relation to His character as the 
Messiah^ sent of God, to open the way of man's salva- 
tion. 

801. Jlnd declared to be the Son of God'] That is, in 
consequence of the body which Christ assumed, thereby 
uniting two natures, the human and the Divine, He is 
constituted and set forth to the world as the Son of God. 
Thus we receive Him as one Christ, though He certainly 
possesses two distinct natures. 

803. Such an high priest became us] Here are four 
traits of character enumerated, which are affirmed of 
Christ as a man, and by which He appears to have been 
a suitable High Priest to atone for the sins of the world. 
(1. He was perfectly holy in His nature, and all that He 
did. (2. Harmless. He never thought evil ; and His 
words and actions were such that they could not have 
been better than they were. (3. Undejiled. He was not 
contaminated in any sense by assuming a human body, 
and dwelling among sinful men. (4. Separate from sin- 
ners. Though He was with them constantly He did not 
unite with their spirit or conduct ; He preserved Himself 
at an infinite distance from every thing which partook of 
their character. 

804. My Father is greater than 1] Here Christ speaks 
of Himself as the Messiah, the Son of God ; as such He 
came from God, and returned again to God. 

811. The Son of man ivhich is in heaven] Here the 
Saviour certainly refers to His Divine nature, though He 
designates this nature by one of the names which were 
pecuUar to Him in His compound character of God and 



RECITATION XLVIII. 251 

man united. The manner in which Christ here and else- 
where speaks of Himself, as well as the manner in which 
the New Testament writers speak of Him generally, 
proves conclusively that the terms Son of God, and Son 
of man, are synonymous, and are never used in the Bible 
to designate the Divine nature of Christ in contradistinc- 
tion from the human nature which He assumed, and by 
which He became the Christ, the Son of God, the Saviour 
of men. 

(1. If it be said that the Divine WaRo, mentioned 749, 
was really the Son of God, without any reference to His 
appearance in flesh, all the reasoning in the world could 
not show, admitting this as true, that Christy as to His 
Divine nature, was underived, uno7^iginated, and eternal. 
The notions of an '^ eternal >Son" and an " eternal decree^^ 
are exactly similar, and one can be proved as conclusively 
as the other ; neither of which, however, has any foun- 
dation either in God'S word or the deductions of enlight- 
ened reason. Decree and son both alike necessarily 
involve the fact of action. Now, if one action of God is 
unaiHginated and eternal, then it must follow that each 
and every one of His actions is so. The action, by 
which He converted that sinner to-day, was unoriginated, 
and never did have any beginning ; and so was the action 
by which He created this world, just as evidently, as that 
those actions were so by which He " begat a iSon," or 
formed the " /iorri6/e decree.^^ 

(2. Does it strike those who doubt on this subject, that it 
would be correct to say that any one of the actions which 
the Deity may perform m all future time, will be unorigi-^ 
nated 1 And why may no future action be said to be 
unoriginated, if we may call some actions so which are 
jpastl The case is plain. Infinitude precludes the 
bounds of number, so that it cannot, in truth, be affirmed 
of any one action of God, that it was the first, or of an- 
other, that it will be the last ; yet it is intuitively evident, 
that every one of God's actions, in all time past, had a be- 
ginning, and so was originated, as every one of His 
actions in all time to come, will most evidently have a 
beginning ; and consequently no action can be properly 
called unoriginated or eternal : because nothing is eternal 
but the one infinite God, and besides Him, whatever is 
without beginning, does not, and never did exist. See 164. 



252 BIBLICAL INSTITUTES. 

812. Tke Son of Gocf] Or a Son of God, a holy, inno- 
cent person ; for it does not appear that this heathen had 
any distinct conviction as to the Messiahship of Christ. 
See 235.(2. 

aUESTIONS ON RECITATION XL VIII. 

What is the subject of our present recitation ? 

796. Who stood in perishing need of a Saviour? Of what are 
such partakers? What is meant by Christ's taking a part of the 
same? For what purpose did the Word take upon Him a human 
body? Could He have made an atonement without taking upon 
Him our nature ? 

797. On whom is it said the Word did not take hold? What is 
meant by His taking hold on our nature? What is meant by His 
taking hold on the seed of Abraham ? 

798. How was it necessary for Christ to be made? What is 
meant by this? Why was this necessary? What kind of a High 
Priest was Christ? How did He manifest His mercy ? What did 
He do for the people? With what other representations in the 
Bible does this agree ? 

799. How did Christ suffer? How did He suffer in His body? 
How did He suffer in His soul ? How did He suffer in His charac- 
ter? How was He tempted? Can you mention any particular in- 
stance of His temptations? What is He hence able to do ? 

800. What was that to be called which was born of the Virgin 
Mary? How many natures constituted the person which is called 
the Son of God ? VVhat were these natures? What is this person 
called in consequence of this union? What is He never called in 
the Bible but in relation to His character as uniting two natures? 

801. What is meant by our Lord's being made of the seed of Da- 
vid ? What is He declared to be in consequence cf this ? How do 
we receive Him as uniting two natures ? 

802. Who is our High Priest? What is meant by His being 
touched with a feeling of our infirmities? To what extent was He 
tempted ? What may we infer with regard to His character on this 
account ? Wherein did His human nature differ from ours ? 

803. What kind cf a Hig:h Priest was needed by the world ? 
What is the first trait of His character mentioned here? What 
is the second? The third? Fourth? How is His exaltation ex- 
pressed here ? 

804. What reason is here assigned why the disciples should re- 
joice ? Do any rejoice with real joy who do not love Him ? How 
does He here speak of Himself? How would it affect you to hear 
a mere man, though he were a very good one, say, God is greater 
than I ? Would it affect you unpleasantly to hear Christ say so, in 
His character as the Messiah? Why not? 

805. In what fashion, or form, was Christ found ? How did He 
humble Himself? 

806. Was Christ's person affected with fatigue the same as ours 
are ? How does this appear ? 

807. Did He possess appetites for earthly sustenance the same as 
we do ? How do you prove this ? 



RECITATION XLIX. 253 

S08. Did He experience the need of rest from labour the same as 
other men ? F«om what is this shown ? 

809. Was Christ possessed of the finer sensibilities of our nature? 
What was the cnuse of liis weeping at ihe grave of Lazarus? 
What was the cau-e of His weeping •ver the City of JeniSiilem ? 

810. Who was the pers-m here spoken of? What quesion did 
Christ put to him ? What did the man sa ^ ? Wh U did Christ say 
then? Co .IJ Christ have meant that this man had ever seen His 
Divine nature ? What had he seen ? 

811. To what does Chri-t refer here by the term, The Son of 
man ? Wds His body then in heaven ? What may be pro ed from 
the manner in which Christ speaks of Himself? Does it nor foll»w 
as an uiHJeiiable consequence, that, if the D vine nature of Christ 
was leilly 6fig*o/^eM, that there wis a time w/ie?i i his was rfonc? If 
there was a time wh-.n thi> was done, does i< n )t follow thai His Di- 
ving nature has had a beginnim»? If tiiere was a lime when His 
Divine nature was begoien, could it b^^ s;iid to have existed before 
that tirt>e f What fact does the idea of Son and decree inv-dve ? Can 
the actions of God be numbered ? Can you >ay of one th^t it uas 
the firs', or of another, that ii. will be ihe last? If one of G»d's ac- 
tions is eternal, h jw can you prove that all are not so ? What dis- 
tinguishes between an action which is eternal, and another which is 
not so ? If a» eternal action never had any beginning, how can you 
prove that it was ever performed ? 

812. Wliat is here said of Christ which the centurion saw? 
What effect did it have upon him ? 

813. What was the cause of the disciples being troubled? Did 
Christ tell them, as some say now, that there were no such thino:sas 
immaterial sp rits? Wnat did He direct them to do ? What were 
they to do this for? 

in comparmg this recitation with the three preceding ones, do you 
not learn better how to account for many expressions which we find 
in. the Bible concerning Christ ? 



RECITATION XLIX. 

Jesus Christ. His character as God and man united. 

814. And they shall call his name Emmanuel ; which 
beiii^ interpreted is, God with us. Matt, i, 23. 

815. And the Word was made flesh, and dwelt 
among us, (and we beheld his glory, the glory as of the 
only begotten of the Father,) full of grace and truth, 
John i, 14. 

816. This ye know, that no whoremonger, nor 
unclean person, nor covetous man, who is an idolater, 
hath any inheritance m the kins^dom of Christ and of 
God, Eph. V, 5. 

817. And without controversy, great is the mystery 
of godliness ; God was manifest [or manifested] in the 

22 



254 BIBLICAL INSTITUTES. 

flesh, justified in the Spirit, seen of angels, preached 
unto the Gentiles, believed on in the world, received 
up into glory, 1 Tim. iii, 16. 

818. Seeing then that we have a great High Priest, 
that is passed into the heavens, Jesus the Son of God, 
let us hold fast our profession, Heb. iv, 14. 

819. To them that have obtained like precious 
faith with us through the righteousness of God and 
our Saviour [or our God and Saviour] Jesus Christ, 
2Pet. i, 1. 

820. Ungodly men, turning the grace of our God 
into lasciviousness, and denying the only Lord God, 
and our Lord Jesus Christ, Jude 4. 

821. Wherefore God also hath highly exalted him, 
and given him a name which is above every name ; 
4hat at the name of Jesus every knee should bow, of 
things in heaven, and things in earth, and things under 
the earth, Phil, ii, 9. 

822. And that every tongue should confess that 
Jesus Christ is Lord, to the glory of God the Father, 
Phil, ii, 11. 

823. Now our Lord Jesus Christ himself, and God, 
even our Father, which hath loved us, and hath given 
us everlasting consolation and good hope through 
grace, comfort your hearts, and establish you in every 
good word and work, 2 Thess. ii, 1 6. 

824. And one cried unto another, [or this cried to 
this,] and said, Holy, holy, holy is the Lord of hosts ; 
the whole earth is full of his glory, Isa. vi, 3. These 
things said Esaias, when he saw his glory, and spake 
of him, John xii, 41. 

825. And again, when he bringeth in the first be- 
gotten into the world, he saith. And let all the angels 
of God worship him, Heb. i, 6. 

826. But grow in grace, and in the knowlerlge of 
our Lord and Saviour Jesus Christ. To whom be 
glory both now and for ever, 2 Pet. iii, 18. 

827. The Lord Jesus Christ be with thy spirit, 
2 Tim. iv, 22. 

828. Unto him that loved us, and washed us from 
our sins in his own blood, and hath made us kings and 



KECITATION XLIX. 255 

priests unto God and his Father ; to him be glory and 
dominion for ever and ever. Amen, Rev. i, 5. 

NOTES ON RECITATION XLIX. 

814. God with US'] He shall be God with us ; as this 
text does not mean that Christ shall be called by this 
name merely. To he called, and to 6e, is the same here 
as in many other places. See Isa. Ivi, 7 ; Luke xix, 46 ; 
Jer. xxii, €. 

815. And the Word was made flesh'] He took upon 
Him a human body. Thus He became one with huma- 
nity ; the human soul and body being united to the 
unoriginated and eternal Word, constituted the Person of 
Christ, the Son of God. 

816. Of Christ and of God] '' Of him being the Christ 
and God.^^ So that noted Greek scholar, Granville 
Sharpe, renders this clause. The same person who is 
Christ is also God ; and so it is equally true when we say 
He was a man, found in the fashion of a man. 

817. God was manifested in the flesh'] This we have 
noticed above, 815. He was justified in or by the Spirit, 
as we have seen in recit. xl, and xli. He was seen of the 
angels, as we read Matt, iv, 11. His salvation was 
preached to the Gentiles, Acts xi, 18, who believed in 
Him. And after He had fulfilled His mission, He re- 
turned to heaven, 721, 722. 

818. Passed into the heavens'] Where He now appears 
as our grear interceding High Priest. See 728. 

819. Through the righteousness of God and our *Sa- 
viour^ " Through the righteousness of our God and Sa- 
viour, Jesus Christ.^^ Thus this text is rendered by 
WicklifFe, Coverdale, Matthews, Cranmer, in the Bishop's 
Bible, the Geneva and Rhemish Bibles ; and also by 
Doddridge, Wesley, and Granville Sharpe. Authorities 
enough, surely, to settle the true rendering of one text. 
The meaning is, that Jesus Christ is our God and Saviour, 
through whom we obtain salvation. 

821. God also halh highly exalted him'] His soul and 
body were once humbled by suffering, and an ignominious 
death. Now that same person which suffered for our re- 
demption, God has infinitely exalted, so that He stands 
&t the head of His creation. 

S22. Every tongue should confess"] Confessing that 



256 BIBLICAL INSTITUTES. 

Jesus Christ is Lord does not change the heart. The de- 
mons confess, and yet are demons still, Maik i, 24 ; Luke 
iv, 34. 

823. Our Lord Jesus Christ himself^ and God even our 
Father'] Here Christ is invoked in prayer, as being on an 
equality with God the Father. See 7S7. 

824. These things said Esaias, when he saw his glory ^ 
and spake of him] Isaiah says Jehovah ; but St. John 
informs us that it was Jesus Christ whom the prophet 
saw. 

825. Jlnd lei all the angels of God ivorship hiw] This 
the angels did do, according to God's command, Luke ii, 
9-14. Aud so they continue to do now in heaven, 1 Peter 
iii, 22. 

826. To whom be glory both now and for ever] This, 
among a multitude of other places in the New Testament, 
proves incontestably that the glory which alone is due to 
the infinite God, was offered by the inspired writers to 
Christ, in His character of God manifested in the ficbh. 
See Heb. xiii, 21 ; 1 Pet. iv, 11. 

828. To him be glory and dominion for ever and ever] 
That is, to Jesus Chrit^t, the Son of God, He who was 
God manifested in the fie!^h. In this character they give 
Him glory in heaven, Rev. iv, 10, 11 ; and the same wor- 
ship and glory which is offered to God the Father, Rev. 
vii, 10-12. '' Think not the worse of Him for His manger 
or His cross. As He cea^^eth not to be man in His 
highest estate, so He was i^od in the lowest. His words 
were oracles, and His works miracles. His life was a 
pattern ; His death a sacrifice ; His resurrection glori(.us ; 
His ascension triuniphant ; His intercession prevalent ; 
and His coming again will be magnificent. All the an- 
gels in heaven adore Him ; ail the devils in hell fear 
Him ; and all the sons and daughters of Adam must stand 
before Him!" 

aUESTIONS ON RECITATION XLIX. 

What is ihe subject nf this recitation ? 

814, Who said tiiis? To wliom was it said? What is rreant 
by Emmanuel? Whai. is meat t by Chribts being called by (his 
name? Can you mention some instances where to call has the 
sense of /o be 7 Is not tliis ^ most bles*e I truth for a jrood man ta 
contea. plate, God with us 7 How is Ue with us now ? Do you find 
Him in your heart ? 



RECITATION XLIX. 257 

815. What wa'j made flesh? What is meant by this? What 
«3id the union of ihe Divine and human natuies C()n>tilute? When 
the Scriptures speak of Him as a man, may we infer from this that 
He is not G«'d? When tliey speak of Him in His compound na- 
ture as God, may we iaier from this that He was not a man ? 

816. How many wicke(J characters are mentioned here? What 
is a covetous man here called ? Whai solemn truth is here sffirmed 
cf these wicked characters? What is the meaning of the last clause 
of this text? 

817. What is apparent without controversy? And yet do not 
some pretf-nd to deny that, there is, or should be any niy-tery either 
in godliness or any article of the Christian s faith ? Can you uiider- 
stand the nature of your own existence? Can ycu understand how 
the food you receive daily nou ishes your body? And do you d ubt 
your own existence any the m-re on this account? And is it a suf- 
ficient reason why you should not b(;lieve in the Divinity ( f Jesus 
Christ, because you cannot understand it? How was God mani* 
fested in the fie^h ? What is meant by His being justified in the 
Spirit? When did angels hold intercourbc with Him? Whi>t ac- 
count have we < f His beino* preached unto the Gentiles? What 
accoimt of His being received up into heaven? 

818. Who is our great High Piiest? V/heredoes He now appear 
in this character? For what purpose di^es tie n w appear there? 
What influence should this consideration have on such as love Him? 
How should it aifect such as do not love Him ? 

819. To whom does the ap stle here address himself? What is 
Jesus Christ he e cilhd? Would an inspired apostle call Him our 
God and Saviour, if He were not so? 

820. When do men turn the grace of God into lasciviousness ? 
When do r.ny deny the only Lord God ? Can one deny the true 
character of Christ, without denying the Father also? See John xv, 
23 ; 1 John ii, 23. What will the end of such be ? 

821. How was Christ humbled? How is He now exalted? What 
name has God given Him ? Does not this allude to what the angel 
said before His't-irth ? See 800, and 8U. 

822. Docs confessing Christ always imply love to Him? How 
does this appear ? Have you ever confessed tlini bef <re the world ? 

823. How is Christ invoked here? What does this imply ? What 
is meant by a good hope? How do we obtain it? What does the 
apostle pray Christ to do ? 

824. What were they whom Isaiah saw and heard crying one to 
another? What did they say? With what does the repetition of 
the word holy here correspond ? 750. Whom did Isaiah see at this 
lime? 

825. When did God bring His first begotten into the world ? Could 
angels consistently worship any one but God ? How does it appear 
that the angels do now worship Christ ? 

826. What is proved from this text? What other places prove 
the same thing? 

827. Can any but one who is properly infinite, be addressed in 
such iang^uage as ihis? 

828. Who is addressed here? What has He done for such as 
are saved? What is the doxology here offered to Him? What 
may we infer from this ? 

22* 



258 BIBLICAL INSTITUTES. 

RECITATION L. 

The Holy Spirit. His personality and office. He is 

God. 

829. And the Spirit of God moved upon the face of 
the waters, Gen. i, 2. 

830. But Peter said, Ananias, why hath Satan filled 
thine heart to lie [or to deceive] the Holy Ghost? — 
Thou hast not lied unto men, but unto God, Acts v, 4. 

831. And the Lord said, My Spirit shall not always 
strive with man. Gen. vi, 3. 

832. But quickened by the Spirit ; by Avhich also 
he went and preached unto the spirits in prison, 
which some time were disobedient, when once the 
long-suffering of God waited in the days of Noah, 
1 Pet. iii, 19. 

833. But they rebelled, and vexed his Holy Spirit ; 
therefore he was turned to be their enemy, and fought 
against them, Isa. xliii, 10. 

834. And I will pray the Father, and he shall give 
you another Comforter, that he may abide whh you 
for ever; even the Spirit of truth, John xiv, 16. 

835. And when he is come, he will reprove [or con- 
vince] the world of sin, and of righteousness, and of 
judgment, John xvi, 8. 

836. Howbeit, when he, the Spirit of truth is come, 
he will guide you into all truth, John xvi, 13. 

837. Likewise the Spirit helpeth our infirmities ; 
for we know not what we should pray for as we ought ; 
but the Spirit itself maketh intercession for us with 
groanings that cannot be uttered, Rom. vi i^ 26. 

838. The Spirit itself beareth witness with our spirit, 
that we are the children of God, Rom. viii, 16. 

839. Ye stitf-necked, and uncircumcised in heart 
and ears, ye do always resist the Holy Ghost, Acts 
vii, 51. 

840. Quench not the Spirit, 1 Thess. v, 19. 

841. And grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption, 
Eph. iv, 30. 



RECITATION L. 259 

842. And hath done despite unto the Spirit of grace, 
Heb. X, 29. 

843. Know ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in youl 1 Cor. 
iii, 16. 

844. If any man defile the temple of God, him shall 
God destroy ; for the temple of God is holy, which 
temple ye are, 1 Cor. iii, 17. 

845. What ! know ye not that your body is the 
temple of the Holy Ghost, which is in you, which ye 
have of God, and ye are not your ownl 1 Cor. vi, 19. 

846. The Spirit of God hath made me, and the 
breath of the Almighty hath given me life. Job xxxiii, 4. 

847. Know ye that the Lord he is God; it is he that 
hath made us, and not we ourselves, Psa. c, 3. 

848. By the word of the Lord were the heavens 
made ; and all the host of them by the breath of his 
mouth, Psa. xxxiii, 6. 

849. But he that built all things is God, Heb. iii, 4. 

850. The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Holy Ghost, 
be with you all. Amen. 2 Cor. xiii, 14. 

NOTES ON RECITATION L. 

829. The Spirit of God] As the breath is the life or 
vital principle in man, so the same word nn is used to 
denote the life-giving breath or power of God, And the 
primary idea of breathings or of the action of the breath, 
is invariably kept up, whether this word is used to signify 
the life of animals, Eccles. iii, 21, or the soul of man, 
Psa. xxxi, 6 ; Isa Ivii, 16, or the Spirit of God, Gen. xli, 
38 ; Numb, xi, 17, 25, 26, and many other places. And 
so also this same idea is evident in the New Testament, 
where the Greek Trvsujixa is used, which corresponds, in its 
meaning, with the Hebrew noticed above. See John iii, 8 ; 
Acts ii, 3, 4. 

830. Thou hast not lied unto men, but unto God] Hence 
it follows, as a consequence which cannot be successfully 
denied, that the Holy Ghost is God. What adds to this 
conclusion, is the fact that the Greek word 'TrvsOjULa, Spirit^ 
is a name of the neuter gender, and according to a rule 
common to all languages, if it be not used here to desig- 



260 BIBLICAL INSTITUTES. 

nate a person^ it should, and of course would have an ar* 
tide of the neuter gender to correspond with it. Instead 
of this, however, an article is prehxed of the masculine 
gender, to <rv£U|xa, The Spirit; and this is done with the 
express design, probably, to point out the distinct person- 
ality and agency of that Being to whom this word is ap- 
plied. See John xiv, 36 ; xv, 26 ; xvi, 13 ; Eph. i, 13. 
This peculiar usage can never be satisfactorily accounted 
for on any other principle. 

831. J\Iy Spiynt shall not ahvays strive^ From this de- 
claration of God, two things are evident. (1. Ihe Holy 
Spirit did strive with the antediluvians, from the earliest 
period of man's existence as a sinner ; and that the agency 
of this Spirit was necessary to assist man in securing 
the salvation of his soul. (2. That the assistance of this 
Spirit may be resisted to such a degree, that God will 
withhold its influences ; in which case man's probation is 
closed for ever, and his case becomes entirely hopeless. 

832. By ivhich also he went and preached unto the spi- 
rits in pynson'] This certainly refers to the declaration of 
God mentioned above, S31. From the occasion on which 
God uttered those words, we learn that men became so 
wicked, contrary to God's design and will, that He pur- 
posed to destroy them. Gen. vi, 7. But He first promises 
them the space of one hundred and twenty years for their 
repentance, Gen. vi, 3 ; and this is the very time to which 
St. Peter refers, during which the long-svj^ering of God 
waited^ and when Christ preached to them by the agency 
of Noah, 2 Pet. ii, 15, and the monitions of the Holy 
Spirit in their hearts. All this while these wicked sinners 
were prisoners of hope, Zech. ix, 12, and might have 
repented, and been saved. 

833. Vexed his Holy Spirif] They did this by resist- 
ing His monitions. How many sinners have done so by 
mere inattention to His dictates! 

834. He may abide luith yon for ever'] But suppose we 
were to single out any one attribide of God merely, as for 
instance His omnipotence, and speak of it in this way. 
He may abide with you; He will come to you; He will 
reprove ihe world, of sin. And thus we might say, indeed, 
had Christ meant nothing more by the Holy Spirit, 
mentioned here, than simply the exerted power or energy 
of God. 



RECITATION L. 261 

836. When the Spirit of truth is come'] When that 
extraordinary degree of the Holy Spiiit's influence is given 
you, you shall not err in any thing which you nmay say or 
M'rite concerning the Gospel of the kingdom. See Acts 
i, 4 ; iii, 33 ; Luke xxiv, 49. 

837. The Spirit helpelh our infirmities'] From this, it 
is proved that man's '* natural and moral ability" is such, 
that, as it respects the salvation of his soul, he could nei- 
ther desire nor ask for mercy at the hand of God, if it 
were not for the help which he receives from the Holy 
Spirit ; all that great men and little men have said, in 
these latter days, to the contrary, notwithstanding. 

838. Beareth witness with our spiynt] MapTup.'a, testi" 
mo7iy, record^ evidence, " By the testimony of the Spirit," 
says one of the greatest divines that ever lived, " is meant 
an inward impression on the soul, whereby the Spirit of 
God immediately and directly witnesses with my spirit 
that I am a child of God." (J. Wesley.) 

840. Quench not the Spirit] The Spirit of God is here 
compared to fire ; and as this element, in certain cases, is 
always increased or diminished according to the means 
used for this purpose, so the same may be affirmed of the 
Spirit's influence on the heart. 

842. Done despite to the Spirit of grace] Hence the 
Holy Spirit is a Person, who may be insulted and dis- 
obeyed ; as the verb svu/^pf^sjv cannot have for its object 
things or qualities merely, as Dr. Middleton observes, it 
is applicable to persons, and persons only. 

850. The Lord Jesus Christ, — God, — tJie Holy Ghosf] 
The Lord Jesus Christ and the Holy Spirit are here set 
forth as distinct Persons, co-equal and eternal, with the 
infinite God. This is usually called the apostolic bene- 
diction, because it was a form peculiar to the apostles ; 
and hence it is never used by even ministers, before they 
have been ordained. 

aUESTIONS ON RECITATION L. 

What is the subject, of this recitation ? 

829. What moved on the face of the waters when the earth was 
fi St created ? Whir is ihe primary idea of ihe word I ere rendered 
Spir!L? Can you give some instances from the New 1 Cbtament 
where this idea is apparent? 

830. What did Satan fi 1 the heart of Aranias to do? H' w did 
he intend to deceive God? How was this made known to Peter? 



262 BIBLICAL INSTITUTES. 

How does it appear that Annnias lied unto God, when he lied to the 
Holy Spi.il? What was the consequence to him of that lie? "What 
adds to the conclusion drawn from this lext, that the Hcly Spirit is 
God? Can you quote some places v. here a mascul no pronoun is 
used for the Holy Spirit? What may we reasonably infer from 
this? 

831. What is the first important truth which we learn from this 
decl > rat ion ? What is the second ? 

832. To what place in the Bible does this text refer? On what 
account did God purp( se to destroy the antediluvians? How long 
did He pr <mise to spare them ? What are iho e aniediluvians here 
called ? What, is n eant by prisoners? When did Christ preach to 
them ? How did He preach to them ? 

833. What persons are here 5^poken of? What did they do ? 
How did they do this? What consequence followed? Have you 
never vexed God's Holy Spirit ? 

834. Foe what purpose did Christ promise to pray to the Father? 
In what peculiar manner is tl-e Spirit spo; en of here? Is any one 
of God's attributes ever mentioned in titis way ? 

835. What does the Holy Spirit do for the whole world ? For 
what purpose (.foes He convmce all men of sin ? Can you remember 
when He first convinced you ? What should we do when He con- 
vin^^es us? 

836. What is the s-ense of this promise? 

837. What is proved from this place? How does the Spirit of 
God help us ? 

838. What is meant by the witness of the Sp'rit ? Do you enjoy 
this blessing? Why is it not enjoyed by all Chiisiians? Should 
not all pi ay for it? 

839. Who are addressed here? Is it not a very heinous sin to 
resist the Holy Spirit? 

840. To what is the Spirit compared here? What are we to un- 
derstcind by this caution? 

841. Are you stiivini; now to comply with this inj'inction? Can 
you mention s« me ot the v. ays in wtiich the Spirit of God is grieved? 

842. What may we infer from the langu;ige of this text? 

843. Of whom are true Chiistians the temples? Who dwells in 
the... ? 

844. From this and the above text, does it not appear that the 
Spirit, which dwells in Christians, is God ? 

845. Wliat truh is confiruied by tb.esc words? How so ? 

846. Who does the person here sj. caking say made him? What 
g^\e him li'e? What must be meant by the word he.e rendered 
breath? See 829. 

847. Who made u^? M >st not the same person be meant here, 
who IS called Breath in the above text? 

848 Hovv were the hosts of hcTven made? 

849, Who built all things ? Must not the Breath mentioned 
above and the Pet son mentioned here, be one and the same ? 

850. How many p«^rs ns are here mentioned as subi?isting in the 
Godhead? What are thfir names? What is this blessing some* 
times called ? What is the form of it ? 



INDEX. 



The figures refer to the number of notes and texts. 

Able to ?ave, tbe word of God is, 54, 55. 

Abraham, God's oath to, 384, 385. 

Actual exibience, meaning of this term, 235. 

Acts of the Apostles, auihor of this book, 4. 

Add, must not, > G d's word, 62, 63. 

Advocate, Christ is our, 727. * 

Adultery, f -rbidden, 80. 

Ages, words which should be s^ rendered, 396, 460. 

Almighty, Christ is so called, 769 — meaaing of the Hebrew word so 

rendered, 474. 
Amen, m aningof this word, 19. 
Antiqu ty of the Bible, 23. 

Appointed, whereunto some were, what is meant by this phrase,'538. 
Apparel modest, dircv-^tions concerning*, 634, 635. 
Aposile, Chribt so called, 645. 
Apostles, called to preach, 670. 
Arguments, in proof of ihf Divine existence, 160. 
Ascension of Christ, 721, 722. 

A'onement of Chr«st, its nature and extent, Rec. xlii, xliv. 
Authority, of the Bible, Rec. ii. 

Babyl'">n, the Jews carried cnpf ive to, 23. 

Before, meaning of the Greek word so rendered, 388. 

Before the f undation of the world, meaning of this phrase, 388. 

Bereans, who they we e, 1 17. 

Biblo, whence this word is derive^, 1 — parts into which it is divided^ 
4, 5 — iis Divine auihority, Rec. ii — irs value, Rer. lii — it is the 
rule of our fait^i, Rec. iv — lulc of our life and manners, Rec. v — ■ 
we should study it in order to be wise and well informed, Rec. vi— 
we shoul.J study it in order to be happy, R-ec, viii — Danger of 
nrglectinij it, Rec. ix. 

Book, whence t^tis word i^ derived, 1. 

Bo jks m-ntioned in the Bible which are not now kntwn, 1 — number 
of, in the Old Testament, 5 — number of, in the New T« stament, 4— » 
Docttinal and historical, in the Old Testament, 5 — ditto, in the 
New Testament, 4 — books in the Pentateuch, 6. 

Burden, meaning of the Hebrew word so rendered, 141. 

Calamities, of the Jews, 48. 
Calunny, against, 82. 
C« Isus he menti-ns Herod, 25. 
Children, duty of, 78. 

Christ, predictions concerning Him, 38 — predictions concerning Him 
fulfilled, Rec. xxxviii — His birth and ministry, Rec. xxxix — His 



264 INDEX. 

miracles, Rec. xl — His suffering:s and death, Rec. xlii — His 
resurrecLion and ascension, Rer. xliii — His atonement, Rer. x'iv — 
H'S supreme D.vini-y, Rec. xlv, xlvi, xlvii — His manhood, Rec. 
xlviii — He is God -nd man uitited, Rec. xlix. 

Christiaiis inenti ned by Tacitus, 25. 

Chr.)nicles, book of, 6. 

Clima e, \n Palestine, 498. 

Connmandm* nts of G(»d, 16 — the ten, Rec. v. 

Conviction for sir», how produced, 835. 

Conscience, \vh »t it is, 577. 

Cro^s, on which Christ was crucified, 706. 

CtUfitixion nf Chiist, 706. 

Coun-el ot God, uiicon:iitional, Rec. xxi — conditional, Rec. xxii — 
God's word, the man of our, 87. 

Couficils, insufficient to give us a rule of faith, &c, 88. 

Daniel, book of, 6. 

Dead rai>^ed by Christ 680,691. 

Death, of bll 'men, 593— spiritual, 591, 593— eternal, 581, 592— of 

Christ, 709. 
D^ceiVrd, ho V some are said to be, by God, 543, 544, 545 — Caution 

aoain t b( ing, 531. 
Dec ees of God, Rer. xxi, xxi' — Jewish notion concerning the, 559 — 

the absurdity of supp'^sing them eternal, 311,(2. 405. 
Diminish, we must not God's word, 84. 
Demons. 672, 682. 
Depravity, univ< rsal, Rec. xxxvi. 
DeutCM nomy, book of, 6. 
Devd, the, his name, 677. 
Differen''e beiw» en ihe righteous and the wicked, 508 — difficult pas« 

sages considered and explained, Rec. xxx, xxxi, xxxii. 
Divinity, of Christ, Rec. xlvi, xlvii, xlviii. 
DocLiinr of Ch.ist, 90. 
Dress, directions concerning, heathen views on, 634, 635, 

Ecclesiastes, book of, 6. 

Egypiia s, iiods of the, 181. 

Errnr of the wicked, 159. 

Esther, book of, 6. 

Eternal, maning of this word, 164. 

Esau, h .te«?, 520. 

Exndus. meaning of the word, 6. 

Ezra, book of, 6. 

Faithfulmtss of God, 282. 

Fall of fi an, Rec. xxxv. 

False wifr^ess, against, 82. 

Famine of God's word, 48. 

Fig-trte, some ac ount of, 700. 

First b'Tn, meaning of the word so rendered, 758. 

Forbidding to m rry, 147. 

Foreknowledge of God, Roc. xii-. 

Forgiveness of si'^, such as are forgiven, not punished^ 729. 

Formation of God's purposes, 383. 



INDEX. 265 

Fornication forbidden, 80. 

Foundation of the world, meaning of this phrase, 388. 

Frustrated, the Pharisees, the counsel of God, 409. 

Genesis, book of, 6. 

Gentiles, foreknown and called to a state of salvation, 390, 391, 392, 
393, 394, 395, 396. 

Genuineness of the Bib'e, Rec. ii. 

God — His beins:, &c, Rec. x — He is the creator and governor of all, 
Rec. xvii — His mercy and compassicn, Rrc. xviii — His wrath and 
displeasure, Rec. xix — He is the proper object of worship, Rec. 
XX — knowledge of, 235 — H's unchangeable purposes, Rec. xxi — 
His conditional piirp' >se?, Rec. xxii — Providence of, Rec. xxiv, 
XXV — the grace of, Rec. xxvi — what He is to His saints, Rec. 
xxviii — to the wicked, Rec. xxix — names and titles of, Rec. xxvii — 
His law, Rec. xxiv — miscellaneous texts concerning, Rec. xxx, 
xxxi, xxxii. 

Goodness of God, Rec. xiv. 

Greatness of God, Rec. xi. 

Grace of God, Rec. xxvi. , 

Grace, at meals, 691. 

Graven images prohibited. 75. 

Greek Church, the, 75 — Romish, sprung from the, 75. 

Hardening the heart, as of Pharaoh, and others, 554, 555. 

Hatred of Esau, 520. 

Heart, depravity of ^he, Rec. xxxvi. 

Heathen, without excuse, 203. 

Herod's murdering the infants, mentioned by heathen writers, 25. 

Holiness of God, 259. 

Holy Spirit, office and work of, He is God, Rec. 1 — He inspired the 

ancient prophets, 23. 
Homer, a quotation from, 691. 
Honour, due to parents, 78. 
Human body, texture o^', 426. 
Humility, how affected, 146. 

I am, meaning of this phrase, 160. 

Idleness, against, 77. 

Idle word*, against, 89. 

Image of God, what is meant by this, 564. 571 — Christ so called, 758. 

Images, worship of, when introHuced into the Church, 175, 

Imaginations of min's heart only evil, 606. 

Immanue-, Christ is, 814. 

Immortality of Go^, 200. 

Impossible for any part of the Bible to have been forged, 23, 25, 

Infinitude of God, 235. 

Innate depravity, 605. 

Inspiration of the Scriptu'es, Rec. ii. 

Intercession of Christ, 723. 

Issues of human life, contingent, 235.(3. , . 

Italic words in the Engli- h Bible, 667. 

Itineraht, Christ was an, 667. 

23 



266 INDEX. 

Jerusalem, the destruction of, 289. 

Jehovah, meaning of this word, 475 — Christ so called, 7^3. 

Josephus, quotation from, 25. 

Judgment, future, 235.(3. 

Judgments of God, what they are, 17. 

Justice of God, 261. 

Key, used as an emblem of knowledge among the ancient?, 106. 
Knowledge of God, Rec, xiii — of Christ, 776, 777. 

Lamb, slain from the foundation of the world, 388. (U 

Lamentations, book of, 6. 

Law of God, its nature and extent, Rec. xxxiv — its curse, 581 — of 

Moses, 6. 
Lawyers, mentioned in the New Testament, 106, 
Levites commanded to preserve the Scriptures, 23, 
Leviticus, book of, 6. 
Lightning, how produced, 451. 
Love of God for the world proves that the world was in a perishing 

condition, 467. 
Lie, God will not, 397. 
Liar, making God a, 73. 
Lying spirit in ihe false prophets, 546. 

Man, original state of, Rec. xxxiii — his fall, Rec. xxxv. 

Marriage ceremony among the Jews, 675. 

Mediator, Christ is our, 725. 

Miracles of Christ, Rec. xl, xli. 

Moses, law of, 6 — and the prophets, 71. 

Murder, against, 79. 

Mystery, kept hid, what is meant by this, 391. 

Nails fastened, by the Master of assemblies, 104. 

Names of God, Rec. xxvii — not to be taken in vain, 76. 

Nehemiah, book of, 6. 

Nero, persecutions by, 25, 

New Testament, meaning of this phrase, 4 — different books in the, 4. 

Nineveh, God's repentance concerning, 405, 

Numbers, book of, 6, 

Obligations to keep the Sabbath, 77. 

Old Testament, parts into which it is divided, 5. 

Omnipotence of God, Rec. xii— of Christ, 773, 782, 783. 

Omniscience of God, 235 — of Christ, Rec. xlv, xlvi, xlvii. 

Omnipresence of God, Rec. xii — of Christ, 778, 779. 

Oracles of God, 7. 

Ordained to condemnation, meaning of, 539 — to eternal life, 535. 

Ornaments, female, 634, 635. 

Ovens, the eastern forms of, 434, 

Pdrdon for sin, what it is, 729. 
Parents, duty of children to, 78. 
Pedagogue, meaning of this word, 110. 
Pentateuch, meaning of this word, 5. 



INDEX. 267 

Peter, meaning of this name, 670. 

Pharaoh, the hardenin^^ of his heart considered, 181, 558. 

Pleiades, what is meant by the, 453. 

Pleasure, God accomplished all His, in relation to Babylon, 542. 

Porphyry, referred to, 25. 

Precepts of God, 14. 

Predestination, Scriptural account of, 393- 

Prevent, meaning of this word, 258. 

Probation, this life a time of, 517. 

Prophecy, sure v/ord of, 98 — prophecies of Christ, 27, 738, Rcc. 

xxxviii — proof of Divine revelation, 64L 
Prophets, the books of the, 6. 
Propitiation, for sin, 728. 
Providence of God, Rec. xxiv, xxv. 
Proverbs, the book of, 6. 
Psalms, the book of, 6. 
Punishment for sin, it cannot be inflicted during a state of probation, 

581, 737— future, must be eternal, 581. 
Purposes of God, unchangeable, Rec xxi— conditional, Rec. xxii. 

Rain, how it is produced, 440, 
Ransom, Christ is, for sin, 729. 
Raven, account of the, 429. 
Reasoned, Paul did out of the Scriptures, 65- 
Redemption, Rec, xliv. 

Repentance, what it means when affirmed of God, 397 — when af- 
firmed of man, 397. 
Resurrection of Christ, Rec. xliiL 
Revival of God's work, 422. 
Revelation, volume of, Rec, iii. 
Rock, what is meant by building on a, 108. 
Roll, meaning of the word, 1. 
Romish Church, image worship in the, 75. 
Rule of faith, Rec, iv — of our life and manners, Ptcc. v. 
Ruth, book of, 6. 

Sabbath, the, 77-~'Jewish, 716. 

Samaria, 58. 

Samaritans, 58, 

Satan, 677, 1 A ^ R S^ 3pR 

Schoolmaster, the law, so called, llOf- i* ^* *^«^ <^%... ^~J! 

Scoffers, 33, 

Scribes, who they were, 41. 

Scripture, origin of this word, 3. 

Scriptures, inspiration of, 39, Rec. ii. 

Secret, kept hid, 69, 391 — God reveals Hi?, to His servants, 68. 

Selah, meaning of this word, 496. 

Siloara, some account of the pool, so called, 696. 

Simon Zelotes, why so called, 670. 

Simple, meaning of the Hebrew word, so rendered, 102, 

Slander, against, 82. 

Slave dealing, against, 8J. 

Snow, how produced, 450. 



268 INDEX. 

Sonship of Christ, 800, 811. 

Spirit of God, on the, Rec. I— It strove with the antediluvians, 831, 

832. 
Statutes of God, 15. 
Stealing, against, 81. 
Style of the Bible, 23. 

Sufferings of Christ, Rec. xlii— of Christians, 300. 
Suetonius, reference to his testimony concerning the early Christians, 

25, 671. 
Swearing, against profane, 76. 
Synods, inefficiency of, in certain cases, 88. 

Tacitus, reference to his testimony concerning the early Christians,25. 

Tale-bearing, against, 82. 

Testament, meaning of the word, 4, 5. 

Testimonies of God, 12. 

Theft forbidden, 81. 

Thoughts, brought into subjection to Christ, 91. 

Thunder, how produced, 184, 436, 451. 

Titles and names of God, Rec. xxvii. 

Torturing the Scriptures, 159. 

Trinity, the, 750, 755, 850. 

Truth of God, 19, 282. 

Type of rest, the Sabbath a, 77. 

Unity of the Godhead, 750, 755 — between the Divine and human na- 
tures of Christ, Rec. xlix. 
Unlearned, wrest the Scriptures, 70. 

Vanities of this world, Rec. xxxvii. 
Vengeance of G<'d, what, 516. 
Veracity of God, 282. 
Volume, whence thia word is derived, 1. 

Waysof God, 13. 
Whispering, 82. 

World, vanity of this, Rec. xxxvii — by wisdom, knew not God, 44. 
Weapons of our warfare. 91. 
Witness of the Spirit, 838. 
Wo, meaning of the wor-', 106. 
Works of God, Rec. xxiii. 
Word of God, 22 — of reconci iation, 20. 
Worship of God, Rec. xx — of images, 75. 

Wrath of God, Rec. xix — of man made to praise God, how, 532. 
Wrest, the Scriptures, the unstable and unlearned do so to their own 
destruction, 70. 



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